THE BIBLICAL ILLUSTRATOR

***********************
OR
ANECDOTES, SIMILES, EMBLEMS, ILLUSTRATIONS; EXPOSITORY,
SCIENTIFIC, GEOGRAPHICAL, HISTORICAL, AND HOMILETIC,
GATHERED FROM A WIDE RANGE OF HOME AND FOREIGN
LITERATURE, ON THE V ERSES OF THE BIBLE
***********************
BY
REV. JOSEPH S. EXELL, M.A.
******************
1 and 2 Timothy, Titus and Philemon
*******
Based on work done by Josh Bond and the people at BibleSupport.com

***********************
 INTRODUCTION TO THE PASTORAL EPISTLES

The genuineness of these Epistles

As we read the Epistle to the Philippians, we feel that the apostle in his Roman prison was
looking for speedy martyrdom. In many respects he regarded his work as finished. At the same
time he felt that his abiding in the flesh was a help to the Churches which he had founded, and
would fain visit once again (Php 1:24). In this aspect there seemed still a work for him to do. We
are not told in the Ac which of the two possibilities was realized. In its closing verses it refers to
the two years of Pauls captivity in Rome, but does not tell us to what issue they led. We are
inclined to accept as the more probable, the idea that the apostle was set free, and was thus
enabled to renew his labours for the good of the Church either in the East or West. We know
that his plan, when in the year 59 he left Corinth to repair to Jerusalem and thence to Rome, was
not to take up his abode in Rome, but simply to pass through it on his way into Spain, that he
might fulfil the ministry which he had received of the Lord, to carry to the very end of the earth
the testimony of the gospel of His grace. Was it given him to fulfil this purpose? Thirty years
after the death of St. Paul, Clement, bishop of Rome, writing to the Corinthians, says that Paul,
after preaching the gospel from the rising to the setting sun, and teaching righteousness
throughout the whole world, arrived at the extremity of the West; and after suffering martyrdom
in the presence of the rulers, he was set free from this earth and reached the holy place prepared
for him. Now it does not seem to me possible to suppose, as so many critics do, that by this
expression, the extremity of the West, Rome is meant: especially after the words going before,
from the rising to the setting sun, and throughout the whole world. Rome, so far from being
the extremity of the world, was rather regarded as its centre. We are confirmed in the idea that
this is not Clements true meaning by another passage also written at Rome, and bearing
testimony to the tradition then current in that Church. It occurs in the Fragment of Muratori,
where the writer refers to the passion of Peter and the departure of Paul from Rome for Spain.
We are not so much concerned at present with the question whether Paul went into Spain, as
whether, in the event of his liberation, he again visited the Churches of Macedonia, the Church
at Philippi, and the Churches in Asia, according to the hope expressed by him in the Epistle to
Philemon. This question is inseparable from that of the authenticity of the Pastoral Epistles. It is
impossible to find, during Pauls active ministry in Greece and in Asia Minor, or during the two
years of his first captivity in Rome, circumstances corresponding to the biographical details
contained in them. Either the Pastoral Epistles are genuine, and in that case, they date from the
time between the liberation of the apostle and his martyrdom, and are the latest monument we
have of his apostolic work; or they are spurious productions. On the latter supposition, criticism
must find some explanation of the purpose of such a forgery. The majority of the critics at the
present day incline to the view last given, though the evidence of tradition is as strong in favour
of the authenticity of the Pastoral as of any of the other Epistles. There is a correspondence
scarcely to be mistaken between certain expressions in the Epistle to Titus and the First Epistle
to Timothy, and the Epistle of Clement of Rome; while it is impossible to deny the allusions to
the Pastoral Epistles in the letters of Ignatius and Polycarp. The ancient Syriac Bible, as well as
the Latin, in the second half of the second century, contained the Pastoral Epistles with all the
others, and the Fragment of Muratori expressly records their admission into the canon,
notwithstanding their originally private character. The Fathers at the close of the second century
quote them as unanimously accepted. The two Gnostics, Basilides and Marcion, seem indeed to
have rejected them, but this is not to be wondered at. If then in modern times the majority of
critics coincide in denying the authenticity of all three, or of one or other of them, it must be on
account of their contents. One thing is clear: these Epistles do differ from all the rest in certain
very marked particulars. The apostle seems in them to be more occupied than was his wont with
the future of the Church, and attaches greater importance to the various ecclesiastical offices on
which that future might largely depend. He has before him dangerous teaching, which is
spreading among the Churches, and which, if it became prevalent, would gravely undermine
true piety. This teaching is of an altogether different character from the Pharisaic, Judaizing
doctrine, against which he had protested in his earlier Epistles. Lastly, there is an evident want
of cohesion in the ideas expressed and in the subjects treated, and a frequent repetition of
certain forms of speech, which do not occur in the earlier Epistles. What conclusion must we
draw from these various indications? Is it true that there never was a period in the life of the
apostle when new considerations, of which there is no trace in his earlier Epistles, may have
come to occupy his mind? Is it true that there is no reason to suppose that towards the close of
his life, his teaching may have taken a new direction, and may have found expression in new
modes of speech appropriate to the changed conditions? Is it true that the unsound teaching
against which he charges his colleagues to contend earnestly, can be no other than the Gnostic
heresies of the second century, which would necessarily imply that these Epistles are the work of
some forger assuming the name of St. Paul? Is it true, lastly, that the ecclesiastical organization,
to which the writer distinctly refers, belongs to a time long subsequent to the life of St. Paul?
1. The teaching of the apostle, both as to form and substance. It is asserted that the
conception of the gospel presented in these letters differs notably from the well-known
teaching of Paul. The great fundamental doctrines of the apostle of the Gentiles,
justification by faith and regeneration by the Holy Spirit, are scarcely touched upon. The
great theme in these Epistles is the application of the gospel to outward conduct. For the
most part the practical side of the Christian virtues is alone brought into prominence. We
shall see presently what particular reasons the apostle may have had for insisting on this
aspect of Christian truth. But independently of such considerations, it is easy to
understand that the gospel teaching having been once clearly formulated, and
thoroughly established by the earlier labours of the apostle in the Churches founded by
him, as well as in the minds of his colleagues, he might now feel it opportune to insist
rather on the practical application of the truths learned to daily life. The present writer
has personally known preachers, who, after being foremost among their brethren in re-
discovering, so to speak, the foundation-truths of the gospel, took a no less prominent
part when the preaching again assumed a decidedly practical character. If such a change
as this has been traceable in our own day, why may we not suppose a similar
modification in the apostolic teaching of St. Paul, especially if the circumstances of the
time seemed to demand it? Criticism exacts, however, that the mode of speech at any
rate should not change, and that the style of the apostle in these Epistles should not
differ markedly from that of his other Epistles recognized as genuine. But we are told
that such a strongly marked difference does exist. It is shown that a number of words are
used in these three Epistles which do not occur in any of the earlier letters. Several
expressions also occur repeatedly, which are not found in any of the earlier writings, and
some entirely new terms descriptive of the unsound teaching leavening the Church at
this time. To this we reply that diversity of verbiage is a marked feature throughout the
literary career of the apostle. It results partly no doubt from the wealth and creative
fulness of his genius, partly from the ever varying experiences through which he passed
in his intercourse with the Churches. Other indirect influences may be added; as for
instance, the natural wealth of the Greek language and the fruitfulness of Christian
thought. We conclude then that the teaching of these letters furnishes no proof, either in
form or in substance, that they are not from the pen of St. Paul. It only shows that they
belong to a particular period--the closing period of his apostolic labours. This conclusion
is confirmed by the analysis we are about to make of the teaching against which he
contends, and which presented itself to his two fellow-labourers in the Churches where
they were at work.
2. The teaching protested against in the Pastoral Epistles. It has been said that this
heretical teaching cannot be of an earlier date than the second century; that the different
Gnostic systems of that advanced period are clearly described, particularly those of
Valentinus and Marcion. Other critics dispute this, and suppose the heresies referred to
to be those of Cerinthus and the Ophites, at the beginning of the second or the close of
the first century. This theory is equally opposed to the authorship of St. Paul. But two
features of the heresies indicated by the apostle are incompatible with either of these
suppositions. The first is that they do not appear to contain elements directly opposed to
the gospel, as do the systems of Marcion and Valentinus. Had the writer been a Christian
of the second century trying, under the name of Paul, to stigmatize the Gnostic systems,
he would certainly have used much stronger expressions to describe their character and
influence. He would have found in the first chapter of the Epistle to the Galatians a
model of the Pauline polemics with regard to teachings subversive of the gospel. The
second characteristic of the heresies referred to in the Pastoral Epistles is their Jewish
origin. The doctors who propagate them are called teachers of the law, though they
understand neither what they say nor whereof they confidently affirm. They are
Judaizing Christians (they of the circumcision, Tit 1:10), raising foolish contentions
about the law (Tit 3:9, and teaching Jewish fables (Tit 1:14), to which they add endless
genealogies, evidently also Jewish, for they are classed by the writer with fightings
about the law (Tit 3:9; 1Ti 1:4), and form part of the teaching of those who call
themselves teachers of the law (1Ti 1:7). The natural solution presents itself, if we
accept the Pastoral Epistles as closely connected with the Epistle to the Colossians. There
we read of teachers who were trying to bring the Church into legal bondage, advocating
the law as a higher means of sanctification and illumination; making distinctions
between days and meats, like the weak Christians spoken of in Rom 14:1-23., and taking
up the worship of angels, in order to obtain from them revelations as to the celestial
world (Col 2:16-18). One step further in the same direction will put us in touch with the
false teachers of the Pastoral Epistles, who only represent a further stage of degeneracy
in the direction of Judaism. They are the precursors of the Cabbala, which is a natural
outgrowth of their doctrine.
3. Church organization. Several modern critics, following Baur, have assumed that the
ecclesiastical offices referred to in the Pastoral Epistles indicate much later date than the
apostolic age. The functions of presbyter and deacon seem much more strictly defined
than is likely to have been the case in the first century. The position of Titus and of
Timothy in relation to the eiders or presbyters, seems suggestive rather of the
monarchical episcopate of the second century, The ministry of widows, as described (1Ti
5:1-25.), can hardly be anything else than the office of deaconess-sisters, spoken of in
ecclesiastical writings of a later date; as, for instance, when Ignatius says to the
Christians at Smyrna, I salute the virgins, called widows. But there are two insuperable
difficulties in the way of this theory:
(1) the plurality of presbyters in each Church (Tit 1:5; 1Ti 4:14), and
(2) their complete equality of position. These are the distinctive marks of the presbytery
or episcopate of apostolic times, in opposition to that of a later period, when the
bishopric was entrusted to one man, who was set over the college of presbyters.
Undoubtedly reference is made in 1Ti 4:14 to a council of presbyters as an organized
body, which had concurred with Paul in setting Timothy apart for his office, by the
laying on of hands. But, in the first place, that which was thus conferred on Timothy
was not the office of bishop, but simply a call to evangelistic work (2Ti 4:5). And this
rite of the laying on of hands to set apart to some work of ministry was practised in
the Church from the earliest times, as for example, at Antioch, where the prophets
and teachers laid hands on Barnabus and Saul to designate them for their missionary
 journey among the Gentiles. Even earlier than this the same practice is referred to in
the Church at Jerusalem, when the apostles laid hands on the seven men of good
report chosen to administer the alms of the Church to the poor. It is, indeed, an Old
Testament usage, for Moses laid his hands on Joshua to transmit to him his office;
and the same practice was observed when the heads of an Israelite household
transferred to the Levites the duty properly devolving on their eldest sons, to serve in
the sanctuary. It is then perfectly natural, that when Timothy departed from
Lycaonia with Paul and Silas for a new mission among the Gentiles, the elders of the
Church should have united with Paul in imploring for him the unction of the Holy
One to qualify him for his evangelistic work, to which he was thus set apart. It is no
matter of surprise then if, in 1Ti 3:1-16., Paul speaks of the diaconate as a recognized
office, especially in a large Church like that of Ephesus. The opening words of the
Epistle to the Philippians show that in another and probably much smaller Church,
this office was already existing side by side with that of the bishop. If the Epistles
before us had been written in the second century, by some one assuming the name of
Paul, why should he have omitted the deacons in the Epistle to Titus? On the other
hand, it is quite natural that if the Church of Crete had been only recently founded,
this second office should not yet have been required. In the passage referring to
widows in 1Ti 5:1-25., careful attention should be paid to the transition in 1Ti 5:9
from those who are widows in the ordinary sense to those who may be enrolled as
such for the service of the Church, in the care of orphans and strangers and the poor.
Whatever Weizsacker may say on this point, it seems to us perfectly clear that it is in
this sense of a recognized servant of the Church, that the title of deaconess is given to
Phoebe, in Rom 12:1,
2. All the references then in the Pastoral Epistles to offices in the Church seem to be closely
connected with the elements of Church organization which we find mentioned in the
earlier Epistles. The apostle is indeed more occupied than formerly with the duties and
responsibilities of these servants of the Church. This arises no doubt partly from the
ever-increasing gravity of the danger to the Churches from these unsound doctrines, and
from the yet more deadly errors which he forecasts in the future. Then the apostle has a
prevision of his own approaching end; and to these two causes of anxiety on the Churchs
account, a third is to be added, of which we must now speak more at length. In the early
days of the Church at Jerusalem, reference is made to presbyters or elders, in whose
hands Barnabas and Paul placed the moneys collected at Antioch for the poor of the flock
at Jerusalem (Act 11:30). These same elders are spoken of again as taking part in the
assembly which decided the conditions of the admission of the Gentiles into the Church
(Act 15:2; Act 15:6; Act 15:22). But it does not appear that these elders, as such, were
preachers. Their office seems rather to have been administrative. Paul and Barnabas, in
their first mission into Asia Minor, before leaving the Churches which they had founded
there, appointed elders whom they set apart with fasting and prayer. It is probable that
the ministry of these elders was of a spiritual as well as administrative character. For the
apostles, not being themselves present in the Churches, the oversight and spiritual
guidance of them would naturally devolve on these elders. This could not be the case to
the same degree in Jerusalem, where the apostles themselves still resided. Somewhat
later, at Thessalonica, there were in the Church leaders or overseers, who carried on the
work among the faithful. The reference here is clearly to a ministry of a spiritual nature,
but only under the form of the cure of souls (1Ti 5:12-14), not under that of preaching.
This is spoken of as the gift of prophecy, and was doubtless bestowed on those who filled
the post of teachers in the Church (1Ti 5:19-20). At Corinth, the spontaneous
manifestation of the Spirit under the three forms of prophecy, the gift of tongues, and
teaching, seems exceptionally abundant. Yet the regular officers could not be dispensed
with. Why should not Paul have instituted them here as well as in Lycaonia and at
Thessalonica? They are indeed mentioned in the long enumeration of the various gifts,
under the name of helps and governments, (1Co
12:28). Both are spoken of in the plural, because these two functions had their various
spheres of duty; but both offices were certainly recognized. For if they had no existence,
why does the apostle say at the commencement of this passage, Now there are
diversities of gifts, but the same Spirit; and there are diversities of ministrations, but the
same Lord (1Co 12:4-5)? Certain gifts then were to be freely exercised: those, namely,
which the apostle describes by the special name of gifts (). But there were
others which were to be exercised by regular functionaries appointed by the Church
itself, as in the ease of the gifts of helps and governments, which belonged to the
presbyters and deacons. In the Epistle to the Romans, instead of the twelve gifts which
flourished at Corinth, we find only seven (Rom 12:8); prophecy, ministry ()--
which includes no doubt the two offices of which we have just spoken--teaching, and a
series of other gifts appertaining to the individual life. We feel that the extraordinary
outpouring of gifts at Corinth was a local and temporary fact. The tongues disappeared,
and teaching took their place; the gift of prophecy was directly perpetuated in the offices
of the Church. Everything tends to settle down into a calmer and more settled state.
Strong confirmation is given to this view by the Epistle to the Ephesians. Here Paul
embraces the ministry in all its breadth, as concerning not only the particular Church,
but the Church universal. He sees the gifts bestowed by the risen and glorified Lord, and
the functions arising out of them taking three forms. First, there is the foundation
ministry, represented by the apostles and prophets. Secondly, a ministry of extension
carried on by the evangelists or missionaries. Thirdly, a ministry of edification entrusted
to the pastors and teachers (1Ti 4:11). And this is all. The rich abundance of gifts
enumerated in the Epistle to the Corinthians, seems to have vanished; or at any rate their
place in the Church is a subordinate one. Of all the gifts and offices belonging to the
Corinthian Church, there remain only two--those of pastors and teachers--the pastorate
as an office, the teaching as a free gift. The first of these terms clearly includes presbyters
and deacons; the second refers to public teaching. But it must be observed that the way
in which the apostle expresses himself (using a singular article for the two names)
implies a very close connection between the functions of pastor and teacher. Very much
the same state of things is suggested by the superscription of the Epistle to the
Philippians, To all the saints which are at Philippi, with the bishops and deacons.
Doubtless it is natural, that in addressing a letter, only the offices should be mentioned,
the gifts being too uncertain an element to be enumerated. But the absence of any
allusion to these gifts in the course of the Epistle, shows how far we are receding from
the early Corinthian phase of Church life. If now we turn again to the Pastoral Epistles,
we shall naturally expect to find a continuance of the same tendency to blend the gift of
teaching with the office of elder. And so it is. According to Tit 1:9, the choice of a
presbyter or bishop must only fall on a man who is able both to exhort in the sound
doctrine and to convict the gainsayers. According to 1Ti 3:2, the bishop must be a man
apt to teach (see also 2Ti 2:24). Lastly, according to 1Ti 5:17, there are two classes of
elders--those who confine themselves to administering the affairs of the Church, and
those who in addition to this labour in word and in teaching. The latter are to be
counted worthy of double honour. We see that in proportion as the extraordinary gifts
of primitive times cease, the offices in the Church increase in importance and in
influence, and that the principal gift--that of teaching--which survived all the rest, came
to be more and more closely identified with the office of the regular ministry. (Prof. F.
 Godet.)

1. The first of the difficulties, around which the others revolve, is the chronological puzzle. If
Luke had told us that Paul was beheaded at the close of the imprisonment of which he
records the commencement, and if he had thus forced us to intercalate the narrative of
the Acts with otherwise unrecorded biographical detail, even then, we should feel
convinced that a forger would have been more careful in his mention of names, persons,
places, and seasons, and would not have courted immediate detection by the fabrication
of a series of journeys and missionary labours which clashed with universally-accredited
documents. But Luke is silent about the conclusion of Pauls life; and the possibility thus
granted of the hypothesis of a second imprisonment becomes the salvation of the
Epistles from this irreverent handling. Baur is fully aware of this, and endeavours to
show that the statement made by Clement of Rome throws no weight into the balance of
probability in favour of a second imprisonment. Granting, however, that the Epistles to
the Philippians and Colossians give no hint of any continued expectation of a visit to
Spain, and that Lukes narrative leaves no space for Pauls intended journey from Rome
to Spain (Rom 15:24), yet the hint given by Clement lends high probability to such a visit
having been paid; and so, from the time of Eusebius to our own day, this solution of the
difficulties has been thought by a long catena of competent scholars to be satisfactory.
2. A second class of difficulties arises from the use of a number of words and phrases which
are peculiar to one or more of these Epistles, and are not found in other portions of the
Pauline writings. This argument appears very convincing to some writers, but
investigation into the circumstances under which these letters were written, the persons
to whom they were addressed, and the purposes for which they were composed, is more
than sufficient to account for the occurrence of these peculiarities. If a group of Bishop
Berkeleys letters about his intended college at Bermuda were compared with several
chapters of his New Theory of Vision, very similar phenomena would appear. Each class
of composition would have, to some extent, its own vocabulary. To say that certain
expressions, like doctrines of devils, are not apostolic because not found in the earlier
Epistles, is reasoning in a vicious circle. We cannot know that this and other terms and
phrases are not Pauline until, on other grounds and by irrefragable evidence, it is shown
that these Epistles were not written by the apostle. Many of these expressions, such as
healthy, or sound doctrine, which in some form occurs six times in the Pastoral
Epistles, are perfectly comprehensible if we reflect on the growth of dogmatic ideas and
ecclesiastical discipline, on the diffusion of poisonous doctrine, and the prevalence of
diseased forms of thought during the course of the four to six years which must have
elapsed between writing the Epistle to the Philippians and the Epistles before us. Take,
again, a fresh and beautiful form of expression which repeatedly occurs: This is a
faithful saying. It reveals a new but indubitable characteristic of the early Church. Holy,
trustworthy, Divine words had begun to pass from lip to lip and from land to land. They
were sacred coins stamped in the mint of religious experience, and passing current as
pledges and symbols of new and supernatural fellowship. Who can wonder if such
watchwords as, Christ Jesus came into the world to save sinners, or as If we die with
Him we shall also live with Him--words expressive of the very centre and scope of the
whole gospel--had already become the recognized bonds of mutual understanding; that
the rise of a custom, which developed ultimately into creeds and liturgical forms, should
have received Pauls imprimatur? Psalms, hymns, spiritual and responsive songs, had, as
we may judge from 1Co 14:16, Col 3:16, been growing into customary use in the early
Church. These Divine proverbs, created we know not by whom, polished by deep
emotion, tested in the furnace of sorrow, proved in the hour of conflict, were among the
sacred possessions of the martyr Church, and we need not suppose that a reference to
 the habit is post-apostolic. There are many approximations to the same conception in the
undoubted Epistles of Paul. Again, why should Paul not use the word epiphaneia,
instead of parousia, to denote the coming of our Lord? Had not earlier Epistles shown
that the feverish expectation of a visible parousia was requiring modification, and that
the apostle himself anticipated a manifestation, which was even more than the old
notion of a coming, and might prove to be the final revelation and unveiling of the fact
that He had already come? It is true that the verb (arnoumai) deny is frequently used
in these Epistles of those who repudiated the Lord Jesus, and it is also used in Jude, 2
Peter, and 1 John--a circumstance vindicated by the subversive character of the later
developments of heretical feeling which came under Pauls observation after his
deliverance from his first imprisonment. One of the most striking peculiarities to which
adverse critics call attention is the use, thirteen times, of either eusebeia, eusebein,
eusebos, for godliness or piety towards God in Christ. Some equivalent form occurs five
times in the Acts, but hardly anywhere else in the New Testament. This may have arisen
from Paul having contrasted the great Christian mystery of godliness with the heathen
conception of relation to the gods. Paul, by his long residence in Rome, came upon this
grand definition, and then, having once used it, he found the various derivatives of the
word embrace for him the whole circumference of Christian experience and conduct.
Another phrase is used in both Epistles to Timothy characteristic of the position and
duties of the evangelist, but borrowed from the style of the Old Testament, and never
elsewhere adopted in the New. I refer to the expression, O man of God (1Ti 6:11), and
The man of God (2Ti 3:17). This peculiarity is in harmony with the apostolic idea of the
Christian ministry, and it corresponded with the prophetic rather than with the priestly
order of the old covenant. If it were necessary to follow these terms and phrases in detail,
it would be far more just to the materials before us to imagine a more or less sufficient
reason why the apostle should have adopted them, than, on account of their presence, to
perform the rough and sweeping process of handing these Epistles over to a falsarius.
Surely a writer who was anxious to make his compositions pass for those of the apostle
Paul, could easily have kept scrupulously within the vocabulary of his undoubted
Epistles.
3. A third class of difficulties has arisen from the numerous digressions of the author of
these Epistles. It is stated that, without warning, he departs from the matter in hand to
introduce broad statements of Christian principle or compendiums of truth; and 1Ti 1:15;
1Ti 2:4-6; 1Ti 3:16, are cited in illustration. This peculiarity is sufficiently marked, but
not more so than it is in the Epistles to the Galatians, Ephesians, and Corinthians. Thus
in Gal 2:1-21., Paul digresses to recount portions of his own life; and in stating what he
said to Peter before them all, he unfolds the whole doctrine of justification by faith. In
the Epistles to the Corinthians, the digressions run into whole chapters, and it becomes
difficult in consequence to follow the argument. Compare also Eph 3:1; Eph 4:1, for a
similar idiosyncrasy of style.
4. De Wette has urged the authors exaggeration of the moral and doctrinal elements in the
Epistles in a manner said to be un-Pauline. But though we may admit a more concise and
clearly-cut phrase for certain theological conceptions, and discover the use of the word
hairetikos in Tit 3:10 in a sense which savours of a later signification of the word
hairesis, yet it is clear that hairesis in Pauls undoubted Epistles did mean faction or
sect, and that heretick might mean a person who fomented and agitated for sects and
with a party spirit. But since such a spirit always arose from some strongly-held idea,
some truth, or half-truth, or untruth pertinaciously maintained, the word probably had
always carried with it an antithetic reference to the faith of Christ; and now, when
opposition had crystallized itself into definite shape, heresy was an appropriate term
for Paul, at the end of his life, to use when writing to a Church officer concerning the root
 principle of dissension and schism.
5. The most formidable agreement among the impugners of the authenticity of the Epistles
turns upon the indications afforded by them of an ecclesiastical constitution which was
not developed until after the supposed date of Pauls death. In our opinion, there is
nothing more than may be safely gathered from the Epistle to the Php 1:1-2, where the
only Church officers referred to are the bishops and deacons. The elders to be
appointed in every city in Crete are clearly identical in person with the bishops, whose
qualifications are immediately recorded (Tit 1:5-7; Comp. Act 20:17; Act 28:1-31). Even
in the Epistle to the Romans (Rom 12:8) there is special advice given to the ruler in the
Church, and the same word is used that describes the ruling functions of the elder in the
Pastoral Epistles. See 1Ti 3:4; comp. also 1Th 5:12 and 1Co 12:28, where the charism of
government is reckoned as one among the many gifts of the Spirit. (H. R. Reynolds, D.
D.)
1. The external evidence of their reception by the universal Church is conclusive. They are
distinctly quoted by Irenaeus, and some of their peculiar expressions are employed in the
same sense by Clement, Pauls disciple. They are included in the Canon of Muratori and
in the Peschito, and are reckoned by Eusebius among the canonical Scriptures
universally acknowledged. Their authenticity was never disputed in the early Church,
except by Marcion; and that single exception counts for nothing, because it is well known
that he rejected other portions of Scripture, not on grounds of critical evidence, but
because he was dissatisfied with their contents.
2. The opponents of the genuineness of these Epistles have never been able to suggest any
sufficient motive for their forgery. Had they been forged with a view to refute the later
form of the Gnostic heresy, this design would have been more clearly apparent. As it is,
the Epistles to the Colossians and Corinthians might have been quoted against Marcion
or Yalentinus with as much effect as the Pastoral Epistles.
3. Their very early date is proved by the synonymous use of the words and
.
4. Their early date also appears by the expectation of our Lords immediate coming (1Ti
6:14), which was not entertained beyond the close of the apostolic age. (See 2Pe 3:4.)
5. Their genuineness seems proved by the manner in which Timotheus is addressed. How
can we imagine a forger of a subsequent age speaking in so disparaging a tone of so
eminent a saint?
6. In the Epistle to Titus, four persons are mentioned (Artemas, Tychicus, Zenas, Apollos);
in 1 Timothy two are mentioned (Hymenaeus and Alexander); in 2 Timothy sixteen are
mentioned (Erastus, Trophimus, Demas, Crescens, Titus, Mark, Tychicus, Carpus,
Onesiphorus, Prisca, Aquila, Luke, Eubulus, Claudia, Pudens, Linus). Now, supposing
these Epistles forged at the time De Wette supposes--viz., about A.D. 90--is it not certain
that some of these numerous persons must have been still alive? Or, at any rate, many of
their friends must have been living. How, then, could the forgery by possibility escape
detection? If it be said that some of the names occur only in the Pastoral Epistles, and
may have been imaginary, that does not diminish the difficulty; for would it not have
much surprised the Church to find a number of persons mentioned in an Epistle of Paul
from Rome whose very names had never been heard of?
7. De Wette himself discards Baurs hypothesis that they were written in the middle of the
second century, and acknowledges that they cannot have been written later than about
the close of the first century--i.e., about A.D. 80 or 90. Now, surely, it must be
acknowledged that if they could not have been later than A.D. 80 or 90, they may well
 have been as early as A.D. 70 or 68. And this is all which is required to establish their
genuineness. (Conybeare and Howson.) It is an established fact, as Bernhard Weiss
rightly points out, that the essential fundamental features of the Pauline doctrine of
salvation are, even in their specific expression, reproduced in our Epistles with a
clearness such as we do not find in any Pauline disciples, excepting, perhaps, Luke, or
the Roman Clement. Whoever composed them had at his command, not only St. Pauls
forms of doctrine and expression, but large funds of apostolic zeal and discretion, such as
have proved capable of warming the hearts and guiding the judgments of a long line of
successors. Those who are conscious of these effects upon them selves will probably find
it easier to believe that they have derived these benefits from the great apostle himself,
rather than from one who, with however good intentions, assumed his name and
disguised himself in his mantle. (Alfred Plummer, D. D.)
Time and place of writing
The design with which these Epistles were written--their subject-matter--their very
phraseology--all bespeak a date of composition distinct from and later than that of any other
Epistle of St. Paul. The apostles declining years, the death of so many of his apostolic brethren,
the breaking out of the persecution of the Christians under Nero in A.D. 64, the foresight of his
own martyrdom not far distant, the anticipation also perhaps of the death of the Apostle of the
Circumcision, St. Peter, for which that apostle was looking, as our Lord had showed him (2Pe
1:14; Joh 21:18) , the foreboding of evil days at hand for the Church (Act 20:29; 2Ti 3:1)--these
and other considerations would impress themselves on the apostles mind with great force and
solemnity, after his release from his two years detention at Rome, and would inspire him with
earnest solicitude, and with a vehement desire to provide for the future spiritual welfare of the
Churches, which would soon be bereft of his personal presence and fatherly care. He would,
therefore, now bequeath to the Church an apostolic directory for her future guidance in spiritual
regimen and polity. This he did by constituting the Churches of Ephesus and of Crete, and by
setting Timothy and Titus over them respectively as chief pastors of those Churches, which were
thus presented to the eye of Christendom as specimens and models of apostolic Churches; and
by addressing to the chief pastors of those Churches these Epistles, which were designed to be to
them, and to all bishops and pastors, like a sacred manual and a heavenly oracle for their
guidance (1Ti 3:15). It may also be remarked, that the form of religious error, against which St.
Paul provides an antidote in these Epistles, is of a peculiar character, such as belonged to the
last age of the Jewish polity and to the decay of the Jewish ritual at Jerusalem. It is not the rigid
Pharisaism and strict legal self-righteousness which had been condemned by St. Paul in the
Epistles to the Galatians and Romans. But it was a speculative Gnosticism, a theorizing
profession of faith, a spurious religion of words, vaunting, in boastful hypocrisy, its own spiritual
illumination, but hollow, barren, heartless, profitless, and dead; not maintaining good works,
but rather disparaging them: explaining away the doctrine of the resurrection of the body (2Ti
2:17-18) by an allegorical process of interpretation, afterwards fraught with so much moral
mischief to the world; and deluding its votaries with a specious show and empty shadow of
godliness; and puffing them up with presumptuous notions of superior holiness, and tempting
them to cauterize their consciences with a hot iron (1Ti 4:2); and inveigling them to make
compromise between God and mammon, and enticing them with earthly allurements to make
religion a trade, and to wear away their days in hypocritical unfruitfulness, and to live as liars to
themselves, and indulging them in antinomian licentiousness, worldly lusts, carnal
concupiscence, and sensual voluptuousness. It was, in fact, that hypocritical form of religion
which had incurred the stern censure of St. James, foreboding the coming woes of Jerusalem
(Jam 1:22-27; Jam 2:14-26); and which is also denounced in the Epistles of St. Peter and St.
Jude (2Pe 2:1-8; 2Pe 2:13; 2Pe 2:19; Jude 1:4; Jude 1:10-12; Jude 1:16; Jude 1:19); and which
afterwards developed itself in the full amplitude of its hideous deformity in the organized
systems of the Gnostics, and particularly in the mystical allegories of Valentinus, and the moral
oppositions of Marcion, subverting the foundations of faith and practice, and bringing disgrace
on the Christian name by its moral profligacy and dissolute enormities. This is the form of
Judaizing Gnosticism that is presented to the eye by St. Paul in these Epistles, and evoked from
him those solemn denunciations which characterize these Epistles concerning the moral guilt of
heresy, and on the necessity of shunning all profitless and barren speculations, and of teaching
wholesome and sound doctrine, fruitful in good works. The peculiar phraseology of these
Epistles also deserves notice. It has indeed been arbitrarily represented in recent times as an
argument against their genuineness. But it may rather be adduced in confirmation of the
statement that they belong to a distinct period of their own (and this a late one) in the apostles
career. Some of the most remarkable features of this phraseology are--
1. used to introduce a memorable saying, a formula peculiar to these
Epistles (1Ti 1:15; 1Ti 3:1; 1Ti 4:9; 2Ti 2:11; Tit 3:8), and very appropriate to a time when
the apostle would leave certain memorable sentences as faithful sayings, to be like nails
fastened by the masters of assemblies, which are given by one Shepherd --even Christ
Himself, the Chief Shepherd.
2.
(1Ti 1:10; 1Ti 6:8; Tit 1:9; Tit 1:13; Tit 2:1-2; Tit 2:8; 2Ti 1:13; 2Ti 4:3)--
words equally proper to be sounded in the ears at a time when the Church was suffering
from such spiritual diseases as the apostle describes under such names of a canker,
fables, profitless questions, idle talk.
3. The same observation may be applied to the perpetual inculcation of the terms sound,
sober, holiness, and such like. They are like protests against that empty profession of
religion, which was like a foul and deadly gangrene preying on the vitals of the Church.
(Bp. Chris. Wordsworth.)
Set free from his captivity in the spring of the year 64, Paul departed for the East, as he had
said to Philemon and to the Philippian Church. Embarking at Brindisi, the most frequented port
of Italy on the eastern side, he arrived at Crete. There he found Titus, who had already preached
the gospel there and founded Churches. Here Paul remained some time with Titus. Then,
desiring to fulfil his promise to the Philippians, he left there his faithful servant, who was still to
carry on the work, and departed into Macedonia. Trophimus, who accompanied him, fell sick as
the ship coasted along the shores of Asia Minor, and was left at Miletus. Paul had only a glimpse
in passing of Timothy, who was at this time stationed at Ephesus. Paul exhorted him to remain
at his difficult post, instead of becoming his companion, as Timothy would doubtless have
preferred. As it was Pauls intention in any case to visit Asia Minor before leaving for the West,
he promised Timothy to come back shortly, and continued his voyage. He disembarked at Troas,
where he left his cloak and books with Carpus, meaning to take them up again on his return.
Arrived in Macedonia, his mind full of anxious thoughts about the grave duties devolving on his
two young companions in labour, he wrote to them both--to Timothy with a view to encourage
him, to give him fresh counsel, and assure him again of his speedy return; and to Titus to tell
him that some one was being sent to take his place, and to beg him to come without delay to join
Paul at Nicopolis, probably the town in Thrace, where he proposed to pass the winter, before
starting again in the spring for Asia Minor. As far as we can gather, St. Paul seems to have been
prevented by some unforeseen circumstance from carrying out this plan. He was not able either
to go back to Troas to fetch the things he had left there, or to rejoin Timothy at Ephesus, or to
avail himself of Philemons hospitality at Colosse. He was compelled suddenly to return west.
Either he was carried there as a prisoner, having been arrested in Macedonia, or he went of his
own accord into Italy in response to some urgent demand upon him. This sudden call may have
been the dispersion and comparative destruction of the Church of Rome under the persecution
by Nero. It needed a hand like Pauls to raise again the building from its ruins. It is possible that
after performing this duty, he may, at length, in the course of the year 65, have left for Spain, as
says the Fragment of Muratori (perfectionem Pauli ab urbe ad Spaniam proficiscentis). There he
must soon have been again taken prisoner and brought back to Rome. From his prison he wrote
the Second Epistle to Timothy, in which he describes his almost utter loneliness, and begs him
to come to him before the winter of 65-66. Notwithstanding the favourable issue of his first
appearance at the imperial tribunal, when he was enabled to bear his full testimony before the
heads of the State, he was soon condemned and executed (probably beheaded) on the Appian
Way, near which his tomb was still shown in the second century. We donor see what valid
objection there can be to this hypothetical explanation, which bears out all the allusions
contained in the three Epistles before us. Even the prophetic words spoken to the Ephesian
elders at Miletus (Act 20:25) thus find their fulfilment: Behold, I know that ye also, among
whom I went about preaching the kingdom, shall see my face no more; for he was never able to
carry out his purpose of again visiting Asia Minor. His presentiment of his coming end (to
which, as we see from his words to Philemon, he did not attach the certainty of prophecy)
proved truer than at one time he himself supposed. (Prof. F. Godet.)

Distinguishing characteristics
The two Epistles of St. Paul to Timothy with the Epistle to Titus form a clearly distinct group
in the apostolic writings. They have been designated The Pastoral Epistles; and though the
expression, like that of The Synopotic Gospels, has the disadvantage of attributing to them in
too great a degree a general design, and of thus diverting attention from their individual
peculiarities, it marks with correctness the most important element which they have in common.
The First Epistle to Timothy and the Epistle to Titus are, indeed, mainly concerned with
instructions and exhortations to those disciples of the apostle respecting their duties as
overseers of the two Churches committed to their charge, and with advice and warning in view
of the special dangers they would have to meet. But the Second Epistle to Timothy starts from
more personal considerations, and is in a far greater degree occupied by them. The apostle
writes it while under imprisonment at Rome, and in expectation of imminent martyrdom (2Ti
4:6-7). In a tone of deep emotion, natural to such circumstances, St. Paul writes to Timothy,
entreating him, if possible, to come to him soon; and occasion is taken to address to him some
earnest exhortations that he should be stedfast in the faith, and fulfil his course like the apostle
himself. But the duties which Timothy has to discharge in this course are those of a chief pastor;
the apostle is thus led to direct his advice in great measure to these special duties; and so far the
Epistle resembles the other two. It should, indeed, be borne in mind, since the fact has
considerable weight in estimating some of the peculiarities of these Epistles, that they are
personal as well as pastoral, differing in this respect from all the other Epistles of St. Paul,
except the brief one addressed to Philemon on a special occasion. But so far as they are
concerned with the general interests of the Church, it is with the duties of pastors that they deal;
and it is impossible to overrate their importance in this respect. The other Epistles afford us all
needful instruction respecting the great dogmatic truths of Christianity, and the chief points of
Christian morals. But respecting the practical organization and government of the Church, they
furnish only incidental hints. The deficiency is supplied by these three Epistles. They were
written near the close of the apostles career, when it was becoming necessary for him to provide
for the due government, after he should have passed away, of the Churches he had founded.
Brief as they are, they afford a clear insight into the principles by which he was guided, and they
give advice which in all ages of the Church has been accepted as the apostolic standard of
pastoral duty. (H. Wace, D. D. , in Speakers Commentary.)

These Epistles are marked by peculiarities of their own, which distinguish them from each of
the other groups. They were not addressed to Churches, but to individuals--to two younger men,
friends and companions of Pauls travels, who were in perfect sympathy with him--to men who
had submitted themselves to his personal influence and were familiar with his methods of
thought. To them there was no need to expound the philosophy, whether of law, or of sin, or of
redemption. It was unnecessary for him, in these Epistles, to vindicate his apostolic office or to
recount either his afflictions or his services. Timothy and Titus had suffered with him. They had
difficult duties to discharge, and needed both advice and stimulus. The principles and details of
Church discipline, the motives and law of Christian service, were the themes on which he
dilated. It is in harmony with these obvious peculiarities of the Epistles that they should abound
in phrases suitable to confidential intercourse, and that they should refer to matters which were
not included in other and earlier correspondence. (H. R. Reynolds, D. D.)
(1) The ever-deepening sense in St. Pauls heart of the Divine mercy, of which he was the
object, as shown in the insertion of in the salutations of both Epistles to
Timothy, and in the of 1Ti 1:13.
(2) The greater abruptness of 2 Timothy From first to last there is no plan, no treatment
of subjects carefully thought out. All speaks of strong overflowing emotion, memories
of the past, anxieties about the future.
(3) The absence, as compared with St. Pauls other Epistles, of Old Testament
references. This may connect itself with the fact that these Epistles are not
argumentative, possibly also with the request for the books and parchments which
had been left behind (2Ti 4:13). He may have been separated for a time from the
, which were commonly his companions.
(4) The conspicuous position of the faithful sayings as taking the place occupied in
other Epistles by the Old Testament Scriptures. The way in which these are cited as
authoritative, the variety of subjects which they cover, suggest the thought that in
them we have specimens of the prophecies of the apostolic Church which had most
impressed themselves on the mind of the apostles and of the disciples generally. 1Co
14:1-40. shows how deep a reverence he was likely to feel for such spiritual
utterances. In 1Ti 4:1, we have a distinct reference to them.
(5) The tendency of the apostles mind to dwell more on the universality of the
redemptive work of Christ (1Ti 2:3-6; 1Ti 4:10), his strong desire that all the teaching
of his disciples should be sound, commending itself to minds in a healthy state, his
fear of the corruption of that teaching by morbid subleties.
(6) The importance attached by him to the practical details of administration. The
gathered experience of a long life had taught him that the life and well-being of the
Church required these for its safeguards.
(7) The recurrence of doxologies (1Ti 1:17; 1Ti 6:15-16; 2Ti 4:18) as from one living
perpetually in the presence of God, to whom the language of adoration was as his
natural speech. (Dean Plumptre in Dict. of Bible.)

Witness of these Epistles to the apostolic ministry. The Pastoral Epistles are the locus
elassicus in the New Testament on the subject of the Christian ministry. Elsewhere St. Paul
writes to Churches or to a private Christian like Philemon, but here he writes to his own
representatives, evangelists, and ministers of Christ like himself, on the duties of their office.
And these Epistles themselves supply the answer to the question, what may have prompted the
change of method. It was because the circumstances of St. Pauls last days led him to emphasize
the necessity for government in the Church. In the department of doctrine he saw an unpractical
profane spirit of speculation springing up on a Jewish basis, but already displaying that sort of
false spiritualism, that horror of what is material and actual, which has constantly characterized
Oriental thought, and which found such a conspicuous development, in a direction most
opposed to Judaism, in the Gnostic movements of the second century (1Ti 1:4-7; 1Ti 4:1-5; 1Ti
6:20-21; 2Ti 2:16-18; Tit 2:10-15; Tit 3:8-9). This speculative tendency was frequently joined to a
self-seeking proselytism and a thinly-veiled covetousness (Tit 1:10-11; 2Ti 3:6-7; 1Ti 6:4-5); and
it allied itself with a terrible tendency to lawlessness, which clouded the whole moral
atmosphere of the Christian Church, whether in the department of civil authority and secular
occupations, or in the relations of master and servant, or in the inner sphere of Church life (1Ti
6:1-2; Tit 2:9; Tit 3:1-3; 2Ti 3:1-8). There was a special Heed of government, then, in the
circumstances of his last years, and this not only in face of the needs of the moment, but even
more in view of the future (2Ti 4:6-8; cf 2Ti 3:1-6; 2Ti 4:1-5; 1Ti 4:1-5, cf. Act 20:17-35). St. Paul
in these Epistles is emphasizing no new thing. Just as in the Epistle to the Colossians he
develops a doctrine of the person of Christ which had been implied in the expressions of his
earlier Epistles, and in the Epistle to the Ephesians works out the doctrine of the Church which
had been more briefly suggested in his Epistles to the Corinthians, so now he emphasizes that
idea of governmental and doctrinal authority in the Church which had been an element in his
earlier teaching, especially in his Epistles to the Thessalonians and Corinthians, and
consequently lets that gift of government, which in the Corinthian Church had been associated
with other more exciting but less permanent and necessary endowments, emerge into greater
isolation and distinctness.
1. As to the local ministries of bishop and deacon, if we do not gain much new information,
on the other hand we have a greater clearness and definiteness given to the picture we
can form of their office. Thus the episcopus is also called presbyter, and though the
latter title would naturally suggest a dignity associated with the reverence due to age, and
indicate rather a position than (like the first title) a definite office, yet this will not bear
being pressed. A word is used for old men (Tit 2:2) distinct from the title of presbyter,
and the latter is markedly identified in Tit 1:5-7 with the title of bishop. These bishops
constituted a college or group of presidents in each Church (1Ti 4:14, cf. Tit 1:5), and
are spoken of as being really entrusted with the care of the Church (1Ti 5:17; 1Ti 3:5).
They share the apostolic stewardship, and that not only in the sense of administration,
but also in the sense of being entrusted, really, though subordinately with the function of
teaching (Tit 1:7; Tit 1:9; 1Ti 2:2; 1Ti 5:17; 2Ti 2:2). The proper discharge of their office is
secured by their being carefully chosen, after due probation, in view not only of their
moral fitness, but also of their capacities as rulers and teachers (1Ti 2:1-7; Tit 1:6-9). The
lower ministry of the deacons is provided for in the older and more developed Church of
Ephesus, not in the newer Churches of Crete, and it too is to be entrusted only after a due
scrutiny of the moral fitness of the man who is to hold it (1Ti 2:8-13). We gain no light
upon the functions of the diaconate, except so far as that the deacons would not be
required, by contrast with the presbyters, to teach or to rule.
2. We gain important information as to the extension of the apostolic office. In Timothy and
Titus we are presented with apostolic delegates, exercising the apostolic supervision over
the Church of Ephesus and the Churches of Crete respectively. They are not, indeed,
what St. Paul and the other apostles were, the original proclaimers of a revelation; they
stand in this respect in the second rank, as entrusted only with the task of maintaining a
tradition, of upholding a pattern of sound words (2Ti 1:18, cf. 1Ti 1:8; 1Ti 4:11-16; 1Ti
6:3). But in this task they exercise the supreme apostolic authority, and not in this
respect only. To them belongs the function, in Titus case of founding, in both cases of
governing, the Churches committed to them. They ordain men to the Church orders,
after being duly satisfied of their fitness, and exercise discipline even over the presbyters
(Tit 1:5; 1Ti 5:22). Again, as it is their function to maintain the truth, so in defence of it
they are to oppose false teachers, and when these exhibit the temper of separatists and
 heretics, and will not hear the Church, they are to act in the spirit of Christs directions
and leave them to their wilful courses, having nothing further to say to them (Tit 3:10-
11). We do not, however, gather that they possessed the miraculous power to inflict
physical penalties, which St. Paul describes in his phrase delivering unto Satan for the
destruction of the flesh. As apostolic delegates, then, Timothy and Titus exercise what is
essentially the later episcopal office, but it would not appear that their authority, though
essentially permanent, is definitely localized like that of the diocesan bishop. Nor do we
gather from these Epistles any clear intimation that Timothy and Titus, though they were
to provide for a succession of sound teachers (2Ti 2:2), were to ordain men to succeed
them in their apostolic office in the local Churches. All then we can fairly conclude is that
St. Paul, after ordaining, or with a view to ordaining, the local ministers, bishops, and
deacons, appointed delegates to exercise the apostolic office of supervision in his place,
both before and after his death; and it must be added that the needs which required this
extension of the apostolic ministry were not transitory ones. No definite title is assigned
to Timothy and Titus, though their function is spoken of as a ministry, and as the
work of an evangelist, and in Timothys case at least is distinguished from that of the
presbyters by the attribute of comparative youthfulness (1Ti 4:6; 2Ti 4:5). No doubt the
necessity for fixed titles grew greater with lapse of time and increase of controversy.
3. The Pastoral Epistles give us a clearer view of St. Pauls conception of the ministerial
office. Over and above what constitutes the gift of the Christian life, the apostolic
minister is qualified for his work by a special, ministerial gift or charisma--a spirit of
power, and love, and discipline imparted to him after his fitness has been indicated by a
prophetic intimation, in a definite and formal manner, by means of the laying-on of the
hands of the apostle, by means also of a prophetic utterance, accompanied with the
laying-on of the hands of the presbytery (2Ti 1:6-7; 1Ti 4:14; 1Ti 1:18). In this process
there were features which were not destined to be permanent. Thus the prophetic
indication of the person to be ordained ceased; and the prophecy, which St. Paul speaks
of as the medium through which with the laying-on of his hands the spiritual gift was
communicated, passed from being an inspired utterance into an ordinary prayer or
formula of ordination. But it is only a very arbitrary criticism which can fail to see here,
with slight miraculous and transitory modifications, the permanent process of ordination
with which we are familiar in later Church history, and that conception of the bestowal in
ordination of a special charisma, which at once carries with it the idea of permanent
character, and that distinction of clergy and laity which is involved in the possession of a
definite spiritual grace and power by those who have been ordained. It is also arbitrary to
deny that St. Paul, when he appointed Timothy and Titus to ordain other ministers, as
we gather, by a similar process (1Ti 5:22), would have hesitated to use the same language
about the subsequent ordinations made by them or to attach to them the same ideas.
(Chas. Gore, M. A.)

1 TIMOTHY

INTRODUCTION TO THE FIRST EPISTLE TO TIMOTHY

Timothy
Timothy was the son of one of those mixed marriages which, though condemned by stricter
Jewish opinion, and placing their offspring on all but the lowest step in the Jewish scale of
precedence, were yet not uncommon in the later periods of Jewish history. The fathers name is
unknown; he was a Greek, i.e., a Gentile by descent. If in any sense a proselyte, the fact that the
issue of the marriage did not receive the sign of the covenant would render it probable that he
belonged to the class of half-converts, the so-called Proselytes of the Gate, not those of
Righteousness. The absence of any personal allusion to the father in the Acts or Epistles
suggests the inference that he must have died or disappeared during his sons infancy. The care
of the boy thus devolved upon his mother, Eunice, and her mother, Lois It would be natural that
a character thus fashioned should retain throughout something of a feminine piety. A
constitution far from robust (1Ti 5:23), a morbid shrinking from opposition and responsibility
(1Ti 4:12-16; 1Ti 5:20-21; 1Ti 6:11-14; 2Ti 2:1-7), a sensitiveness even to tears (2Ti 1:4), a
tendency to an ascetic rigour which he had not strength to bear (1Ti 5:23), united, as it often is,
with a temperament exposed to some risk from youthful lusts (2Ti 2:22), and the softer
emotions (1Ti 5:2)--these we may well think of as characterizing the youth, as afterwards the
man. (Dean Plumptre in Dict. of Bible.)

When Paul, on his second missionary journey, came into closer connection with him, he was
already a disciple, and possessed a good reputation among the believers in Lystra and Iconium.
Paul calls him his (1Ti 1:2; 1Ti 1:18; 2Ti 1:2; 1Co 4:17), from which it would appear that
he had been converted by the preaching of the apostle, probably during the apostles first stay in
Lystra (Act 14:6-7); and according to the reading, , in 2Ti 3:14, by means of his
mother and grandmother. Paul, after circumcising him, because his father was known in the
district to be a Gentile, adopted him as his assistant in the apostleship. From that time forward
Timothy was one of those who served the apostle (Act 19:22), his . The service
consisted in helping the apostle in the duties of his office, and was therefore not identical with
the office of those called evangelists. Timothy accompanied the apostle through Asia Minor to
Philippi; but when Paul and Silas left that city (Act 16:40), he seems to have remained behind
there for some time, along with some other companions of the apostle. At Berea they were again
together. When Paul afterwards travelled to Athens, Timothy remained behind (with Silas) at
Berea; but Paul sent a message for him to come soon (Act 17:14-15). From Athens Paul sent him
to Thessalonica, to inquire into the condition of the Church there and to strengthen it (1Th 3:1-
5). After completing this task, Timothy joined Paul again in Corinth (Act 18:5; 1Th 3:6). The two
Epistles which Paul wrote from that place to the Thessalonians were written in Timothys name
also (1Th 1:1; 2Th 1:1). When Paul, on his third missionary journey, remained for some
considerable time in Ephesus, Timothy was with him; where he was in the interval is unknown.
Before the tumult occasioned by Demetrius, Paul sent him from Ephesus to Macedonia (Act
19:22). Immediately afterwards the apostle wrote the First Epistle to the Corinthians, from
which it would appear that Timothy had been commissioned to go to Corinth, but that the
apostle expected him to arrive there after the Epistle (1Co 4:17; 1Co 16:10-11). When Paul wrote
from Macedonia the Second Epistle to the Corinthians, Timothy was again with him; for Paul
composed that Epistle also in Timothys name--a very natural act if Timothy had shortly before
been in Corinth. He next travelled with the apostle to Corinth; his presence there is proved by
the greeting which Paul sent from him to the Church in Rome (Rom 16:21). When Paul, after
three months, left Greece, Timothy, besides others of the apostles assistants, was in his
company. He travelled with him as far as Philippi, from which the passage across to Asia Minor
was usually made. From there Timothy and some others went before the apostle to Troas, where
they remained till the apostle also arrived (Act 20:3-6). At this point there is a considerable
blank in Timothys history, since he is not mentioned again until the apostles imprisonment in
Rome. He was with the apostle at that time, because Paul put his name also to the Epistles to the
Colossians, Philemon, and the Philippians. This fact is at the same time a proof that no other of
his assistants in the apostleship stood in such close relations with him as Timothy. When Paul
wrote the last Epistle, he intended to send him as soon as possible to Philippi, in order to obtain
by him exact intelligence regarding the circumstances of the Churches there (Php 2:19, etc.).
From the two Epistles to Timothy we learn also the following facts regarding the circumstances
of his life:--According to 1Ti 1:3, Paul, on a journey to Macedonia, left him behind in Ephesus,
that he might counteract the false doctrine which was spreading there more and more. Perhaps
on this occasion--if not even earlier--Timothy was solemnly ordained to his office by the laying
on of hands on the part of the apostle and the presbytery. At this ordination the fairest hopes of
him were expressed in prophetic language (cf. 1Ti 1:18; 1Ti 4:14; 2Ti 1:6) , and he made a good
confession (1Ti 6:12). Paul at that time, however, hoped soon to come to him again. Later on,
Paul was a prisoner in Rome. When he was expecting his death as near at hand, he wrote to
Timothy to come to him soon, before the approach of winter, and to bring him Mark, together
with certain belongings left behind in Troas (2Ti 4:9; 2Ti 4:11; 2Ti 4:13; 2Ti 4:21). Timothy is
only once mentioned elsewhere in the New Testament (Heb 13:23). It is very improbable that
the Timothy there mentioned is another person; and from it we learn that when the Epistle was
written he was again freed from an imprisonment, and that its author, as soon as he came,
wished, along with him, to visit those to whom the Epistle was directed. According to the
tradition of the Church, Timothy was the first Bishop of Ephesus. (Joh. Ed. Huther, Th.D., in
Meyers Critical and Exegetical Handbook.)

If he continued, according to the received tradition, to be Bishop of Ephesus, then he, and no
other, must have been the angel of that Church to whom the message of Rev 2:1-7 was
addressed. It may be urged, as in some degree confirming this view, that both the praise and the
blame of that message are such as harmonize with the impressions as to the character of
Timotheus derived from the Acts and the Epistles. The refusal to acknowledge the self-styled
apostles, the abhorrence of the deeds of the Nicolaitans, the unwearied labour--all this belongs
to the man of God of the Pastoral Epistles: And the fault is no less characteristic. The strong
language of St. Pauls entreaty would lead us to expect that the temptation of such a man would
be to fall away from the glow of his first love, the zeal of his first faith. The promise of the Lord
of the Churches is in substance the same as that implied in 2Ti 2:4-6. (Dean Plumptre in Dict. of
Bible.)

Contents
The Epistle consists of two parts.
1. In the first the apostle treats of three subjects--
(1) The true gospel teaching, which must be preserved from any admixture, and
especially from any legal element. It was with a view to this that when Paul was
departing into Macedonia he desired Timothy to remain at Ephesus. There he would
have to contend with persons who, while calling themselves doctors of the law, have
no true comprehension of it, and apply it to the faithful, while it is really only given
for evil-doers. The gospel which Paul teaches, and which he has himself been taught
by deep experience, excludes any such admixture. It was to be Timothys task to
uphold in its purity this gospel which others were thrusting from-them (chap. 1.).
(2) Worship. It is the duty of the Church to pray for the pagan rulers of the land, and for
all men without distinction. In the assemblies of the Church the women are to wear
modest attire, and to keep silence. Their sphere is home (chap. 2.).
(3) The ministry. Reference is made to the bishopric and the diaconate--two offices
indispensable to the life of the Church, and in regard to which Timothy is enjoined to
use special vigilance. The apostle describes the moral qualifications required in
bishops and deacons, without which they could not command the respect of the
Church (1Ti 3:1-13).
 2. In the second part of the Epistle (beginning 1Ti 3:14) instructions are given to Timothy as
to the way in which he ought to conduct himself towards the Church in general, and to its
various classes in particular. And first towards the Church as a whole. He must keep
before him its high destiny. It is the pillar on which the mystery of salvation is inscribed
that all the world may read. Timothy is charged to use the more watchfulness over it,
because the spirit of prophecy foretells a time coming when there shall be a great falling
away from the faith, when a spirit of false asceticism will creep into the Church under the
guise of superior sanctity, but based in truth upon the impious idea that the whole
material part of the works of God is to be ascribed to the spirit of evil. Timothy is to put
the Church specially on its guard against such teaching, and is himself sedulously to
avoid any approach to this error. He is to command the respect of the Church in spite of
his youth, and is not to allow anything to quench the gift which is in him, and which has
been imparted by prophecy with the laying on of the hands of the presbytery (1Ti 3:14-
16; 1Ti 4:1-16). Then follow counsels as to his behaviour towards the older members of
both sexes, and towards the younger sisters and widows. The apostle here adds some
injunctions with regard to widows who may be called to a ministry of practical
benevolence in the Church. He then gives rules as to the treatment of presbyters, or
elders, who are evidently the same as the bishops spoken of in chap.
3. They were there designated bishops or overseers, with reference to their function in the
Church; here they are spoken of as presbyters or elders, in recognition of their dignity.
Paul adds on this subject a word of counsel to Timothy himself (chap. 5.); and concludes
with some further admonitions to slaves who have become believers and beloved (1Ti
6:1-2); to those who have already been led away from the truth by false teachers; and to
the rich in this worlds goods (1Ti 6:17-19). A brief salutation, and one final word of
warning (1Ti 6:20-21), bring the Epistle to a close. (Prof. F. Godet.)

1 TIMOTHY 1

1TI 1:1
Paul, an apostle of Jesus Christ.

The apostles claim to authority

The beginning of this Epistle is so formal and solemn that it is evidently intended to give a
tone of authority to all that follows.

I. His office as being that of an apostle of Jesus Christ. He often laid stress upon his
apostleship, and not with out good reason, for if it had not been recognized he would have been
powerless to mould the Churches, which by Gods blessing he had been enabled to form.
Apostles are still wanted by the world, and Christians ought not to speak either with faltering
voice or with apologetic tone. The confidence of the Church must be strengthened before the
world will submit to its teaching.

II. St. Paul refers here not only to his office as an apostle of Jesus Christ, but also to the
basis on which his appointment rested--namely, the commandment of God our Saviour.
Nothing could give a man more courage than belief in such a Divine call. It sustained that noble
hero, General Gordon, amidst difficulties and perils which made his life an epic poem; indeed, in
all ages the men who have had that belief have dared and done the mightiest deeds. Turn over
the pages of history, and you will see that the invincible Ironsides--the dauntless pilgrim
founders of the new world--the noblest evangelists and fathers of the early Churches, were all
victorious because each said to himself, I am here by the commandment of God our Saviour,
and Lord Jesus Christ, which is our hope. And going back farther still in a Church history, we
see Jeremiah standing amidst his persecutors like a brazen wall and a defenced city; Daniel
defying the wrath of the king, without a sign of brag gadocio, or of any seeming consciousness of
his nobility; and Elijah opposing the court, the hierarchy, and the fanatical people--without a
tremor, because he looked beyond them all, and spoke of the Lord God of Israel, before whom I
stand.

III. Here we may encourage ourselves, as Paul did, by remembering the giver of this office
and work. The expression God, our Saviour is frequent in the pastoral epistles, but is only met
with elsewhere in Judes doxology, and in Marys Magnificat. Probably Paul used it here with a
special view to certain false teaching which was springing up in the Christian Church at this
period. (A. Rowland, LL. B.)

God commanding human life

Many men wreck their lives by determinedly carrying out their own plans without reference to
the plans of God. In an army every part, every brigade and regiment, must wait the
commanders orders. If any battalion moves independently, though ever so heroically, it not
only confuses the whole plan of battle, but brings disaster to itself as well in the end. So each
individual must always wait for Gods command to move. Keep your eye on the pillar of cloud
and fire that leads. Never lag behind, but be sure you never run ahead. You can make the clock
strike before the hour by putting your own hands to it, but it will strike wrong. You can hurry the
unfolding of Gods providence, but you will only mar the Divine plan unless you wait for Him.
You can tear the rosebud open before the time when it would naturally open, but you destroy the
beauty of the rose. So we spoil many a gift or blessing which God is preparing for us by our own
eager haste. He would weave all our lives into patterns of loveliness. He has a perfect plan for
each. It is only when we refuse to work according to His plan that we mar the web. Stop
meddling with threads of your life as they come from the Lords hands. Every time you interfere
you make a flaw. Keep your hands off, and let God weave as He pleases. Do you think you know
better than He does what your life ought to be? (The Presbyterian.)

The ministers authority should be as much regarded as his sufficiency

Two things are considerable in a minister: his sufficiency and his authority. The people listen
much to his sufficiency, but take little heed to his authority; and therefore come they to church
rather to judge than to be judged, forgetting that many may be as skilful but none can be so
powerful in binding and loosing as is the minister. A judge or a justice of peace may have less
law in him than a private man, but be hath much more power, and they that appear before him
regard his acts according to his power: so should it be in the Church. But men fear the
magistrates that are under earthly kings, because the pains which they inflict are corporal; our
hands, our feet, feel their manacles and fetters. And did but our souls as truly feel, as indeed
they should, the pastors binding and loosing of them, we would make more account of those
offices than we do. And it were good we did so, for they so bind as that they can loose again; but
if we neglect them, when our Lord and Master cometh He will command all contemners so to be
bound hand and foot that they shall never be loosed again. (J. Spencer.)

Our hope.
Our hope
In the Word of God we find many brief but precious sentences, the introduction of which
appears to be incidental. I do not say accidental, but incidental. They stand upon these sacred
pages, beautiful as the dew-drops on the flowers, and as the rain-drop on the leaf; while they are
as useful for the purposes of our spiritual life, as are essences to the chemist, and to the medical
practitioner, and to others, in cases where bulk involves inconvenience and difficulty. Such a
sentence you find in the words we have read, which are the inscription of Pauls first letter to
Timothy. I refer to the words, LORD JESUS CHRIST OUR HOPE. These words are not necessary to
the inscription; they are no part of the general course of remark. Three names are here given to
one being, and they express three things--rank, service, and qualification. The Lord, the Lord
Jesus, the Lord Jesus Christ--the Lord Jesus Christ our hope. Hope, as you know, is a complex
emotion, constitutional, universal, and most powerful, and a compound emotion which is most
fully brought forth in Christian experience. We desire you to look at the Lord Jesus Christ as the
Author of hope, that by thus looking to Him, your own hope may be strengthened. But why is
hope within you so weak? Is the Lord Jesus Christ your hope? Then your hope should answer to
His character, and to His attributes, and to His resources, and to His throne. If you are in a tiny
boat upon a stormy sea, you rock with the billows; but if you stand upon the firm rock which
guards the sea-shore, although tempests may be raging, you stand firmly with that rock. Now, if
you base your hope upon self; if you rest it upon any creature; if you are trying to root it and
ground it in circumstances; you will find that your hope will be feeble and mutable. If, on the
other hand, it be grounded in Christ, it ought to be strong enough to answer the purpose of an
anchor to your soul in any storm, however long or fierce the storms and tempests may be which
play around you.

I. The Lord Jesus Christ gives his disciples new objects of hope. You all know well what hope
is--that it consists of desire and expectation. Jesus Christ puts good things before His followers,
things that awaken desire, and that call forth expectation. His followers look for these things,
and they long for them; and in looking and longing for them, they hope. The Saviour puts new
objects of hope before His followers. These are such as the following of the consummation of
their salvation. And, passing from things great to things comparatively small, we may mention
another new object of hope: the supply of the disciples temporal need by his Father in heaven.
Some men are reckless about the future--I mean this low, earthly, temporal future. Now, to the
reckless and to the fearful; to the self-dependent, and to the sinfully dependent upon others; our
Lord Jesus Christ saith, Your heavenly Father knoweth that ye have need of all these things; so
that the expectation of supply--supply of daily bread to lifes last hour, is built upon the loving
and watchful care of our Father in heaven. Here again is a new object of hope. Connected with
these new objects are others, such as everlasting life in heaven--life eternal in our Fathers
house, holy, happy, godly, celestial life. And besides this, the establishment of Christs own
kingdom on this earth, and the setting up of His kingdom in the new earth, which, by-and-by,
He will create. You, therefore, see that these new objects of hope are numerous and great and
benevolent and godly.

II. Jesus Christ also lays new foundations for old hopes. Before our discipleship to Jesus
Christ, if our hope was for temporal good, then the hope was built upon money, skill, energy,
prudence, wisdom, the treasures of our own information, the confidence of our fellow-men in
us, our ability to commend ourselves to the good feelings and to the judgment of our fellow-
men. But in the case of the Christian, as we have already shown you, the hope, even of temporal
good, is built upon the Fathers care of us and love for us. Before our discipleship, we were wont
to say, I am rich, I shall have need of nothing, but Christ hath taught us to sing, Jehovah is
our Shepherd, we shall not want. Now, here is a new foundation for an old hope; and what say
you about the foundations as they appear contrasted? Do you not agree with me, that the one is
miserably loose and shifting sand, and that the other is the rock of ages that can never, never be
moved? Or if, before discipleship to Christ, we hoped for salvation, for the forgiveness of our
sins, and for eternal life, then the basis of that hope has been changed likewise. We used to
boast, I have never done any harm to anybody; or we said, I have always attended a place of
worship; or we said, God is merciful, and I have never done much harm to anybody, and I am
quite sure He will forgive. Now, the disciple of the Lord Jesus Christ, as we have shown you,
hopes first and supremely for the consummation of his salvation; but what about the
foundation? Hear the disciple now, What things were gain to me, those I count but loss for
Christ, I count all things loss for the excellency of the knowledge of Christ Jesus my Lord. The
Lord Jesus Christ our hope; He gives us new objects of hope, and He lays new foundations for
our old hopes. And yet more--

III. Our Lord Jesus Christ constitutes Himself the secure foundation of all lawful hopes,
whether they be old, or whether they be new. The Lord Jesus Christ is the foundation. His
sacrifices and His mediation open the windows of heaven for us, and the door of heaven to us.
Look at this sacrifice and mediation of our Lord Jesus Christ as the basis Of hope. Further, the
government of our Lord Jesus Christ secures our possession of all that He ordains for us. The
government is upon His shoulder. All power is given unto Him both in heaven and on earth.
All that He means to work out for you will be thoroughly and perfectly wrought out; and it is one
of our great mercies, that Christ will not work out our foolish and sometimes wicked schemes
and plans, which, if they were wrought out, would ruin us. His government secures our
possession of all that He ordains for us. Jesus Christs love keeps Him ever awake toward our
welfare. We often talk of the love of a mother as watchful. Her love is her eye; she sees by her
heart; affection is her power of observation nobody can see, with respect to her children, what
she sees, just because her power of love is a second sight.

IV. The Lord Jesus Christ is Himself an object of hope. He has promised to come again; and
those who love Him look for Him. Now, think for one moment; what is the master hope in your
soul? What do you long for most eagerly? I have read in my Bible, in this glorious New
Testament, of men having no hope, that is--no good hope, no hope worth having, no hope
worth retaining, no hope that will not make ashamed. Is that your ease? There are hopes in your
soul; for objects of hope are ever appealing to, and calling out, desire and expectation, and these
hopes are the sources, or the occasions, of joy. Well, do tell me a little about them. Are these
hopes worth cherishing? (S. Martin.)

Christ our hope

Of all the ingredients that sweeten the cup of human life, there is none more rich or powerful
than hope. Its absence embitters the sweetest lot; its presence alleviates the deepest woe.
Surround me with all the joys which memory can awaken or possession bestow--without hope it
is not enough. But though you strip me of all the joys the past or the present can confer, if the
morrow shineth bright with hope, I am glad amid my woe. Of all the busy motives that stir this
teeming earth, hope is the busiest. Is it so in regard to the pleasures and possessions of time?--
how much more should it be in regard to eternity? How should, how can that man be happy
amid the brightest joys of time, who sees his little span of life shelving down precipitously into
the dark, dreary, desolate abyss of nothingness or into a more dreadful eternity of woe? and how
should, how can that man be greatly saddened by the ills of time, who sees a blissful eternity fast
drawing nigh? Thus then we realize the value of hope as a source of happiness. It gladdens the
pilgrimage of earth, it irradiates the dark horizon of death, and provides for the eternity beyond.

I. What is the foundation of our hope? Most men live in hope of happiness beyond the grave.
Few men, I suppose, are altogether destitute of it. But when we ask for a reason for the hope that
is in them, how often do we find it a dream and a delusion and a lie! Some, acknowledging their
sins, trust that by their prayers and penitence and performances they can atone for bygone sin,
and others who, confessing the worthlessness of all they can do, throw themselves on the
general mercy of God. In none of these do we recognize the foundation on which our hope is
resting. And what then have we seen in the work or person of Christ to awaken hope? We reply--
1, Looking back on the past work of Christ we find a sufficient remedy for the guilt of sin.
2. Looking at His present work, we find a remedy for our pollution. He purifies His people as
well as pardons them. He regenerates and renews them by His Spirit, as well as redeems
them by His blood. He reconciles them to the holiness as well as to the justice of God.
3. How is the strength of this foundation proved when, turning from the work to the
Workman, we contemplate the surpassing excellencies of His Person! Who is this that
undertaketh to provide pardon for the guiltiest, and purifying for the most polluted? It is
the Lord--the Lord of Glory--the only-begotten of the Father--the eternal Son of God.
What virtue, then, in His atoning death I what prevalence in His prayer! what power in
His hand to purify! It is Jesus, the Son of Mary, an Elder Brother, partaker of flesh and
blood, made in all things like unto His brethren, a Man of sorrows and acquainted with
our griefs. How true and real, then, were the sufferings which He endured when He died
for men, and how tender are His sympathies as now He pleads for or with us--a High
Priest, touched with the feeling of our infirmities! Once again, this is the Christ--
anointed by God, commissioned for this very work. He does not stand alone; the Father
sent Him.

II. But now, in the second place, some may ask, where is this warrant of our hope? Who are
you, or what have you done more than others, that you should thus confidingly draw near to
Jesus? The warrant of His holy Word--yes; with unfaltering voice we proclaim aloud that Christ
speaking to us in the Word was, and is, the sure and only warrant of our hope.

III. But again, in the third place, we have learned to say, The Lord Jesus Christ accepted,
appropriated, built upon by us, is the substance of our hope. Received and rested on He became
our Saviour.

IV. But then, in the fourth place, we learned to say that Christ in us, Christ found and
dwelling in us is the evidence, the assurance, of our hope. I live, said Paul--I live: there was
no uncertainty here, no dim or doubtful hope, but all the certainty of conscious life--I live, yet
not I, but Christ liveth in me. The Lord Jesus Christ is my hope, the principle of life in me. As
the sap of the root dwells in every branch and leaflet, imparting life and verdure; as the volition
of the head lives in every member, guiding all its actions; as a master dwells in his own house,
controlling all its arrangements, so Christ dwelleth in His people by His Holy Spirit, quickening,
controlling, guiding them, conforming them to His own likeness. Well then may the Christian
say, Christ in me is the hope of glory. This is indeed a step in advance in the Christians life! It
is more than salvation provided, however fully; it is more than salvation offered, however freely;
it is more than salvation accepted, however surely. It is salvation in possession.

V. But now, when thus we have considered the security of the Christians hope as contrasted
with the false hopes of the world, let us consider the brightness of this hope. It is not only sure,
but glorious, transcending all else that men have ever pictured for themselves. For what does the
Christian hope? I know not what I shall be, but when He shall appear, I shall be like Him. I am
called to the obtaining of the glory of the Lord Jesus Christ. This is our destiny. We are
predestinated to be conformed to His image. Say, then, how dazzling is the glory of the
Christians hope! Jesus stands revealed not only as our Saviour, but as Himself the pattern of
our salvation. Where He is, there we hope to be. What He is, that we hope to be. What He has,
we hope to have.

VI. But now, in the last place, it may be asked, when shall this hope pass into possession?
Bright as the salvation of which I have spoken may be, it is not yet fulfilled, it is only hoped for.
Hope deferred maketh the heart sick. Till fulfilled, it is fragmentary and incomplete. What, then,
it may be asked, is the period when hope shall pass into full possession? An earnest and
foretaste we have in this life, yea, unspeakable joy when our sins are forgiven and our hearts are
purified. An amazing increase we shall have at the hour of death, when our disencumbered
spirits shall break away and be with Jesus. To those, then, who now ask us, as we live on earth,
Is your joy complete? is your hope fulfilled? we answer, Not yet; not even when our sins are
pardoned and our hearts are purified; not even when at a communion table we hold fellowship
with our present Lord. The Lord Jesus Christ is Himself the climax of our hope. When He
appears in glory, but not till then, shall we appear with Him, our joy completed and all our hope
fulfilled. (W. Grant.)

1TI 1:2
Unto Timothy, my own son in the faith.

Spiritual paternity
A friend talked solid doctrine to a man who said, I am a father in Israel. I have been a child of
God now, so many years; I have had such a deep experience that I am a father in Israel. My
friend said to him, How many children have you? Well, he answered, I do not know. How
many have you brought to Christ? How many have been converted by you? Well, I do not
know that any have. Then dont you call yourself a father until you have got some children. (C.
H. Spurgeon.)

The relations of Paul and Timothy

To understand this relationship think first of--

I. Timothys conversion. He had been prayerfully taught in the Jewish faith by his mother and
grandmother, and was therefore, with them, prepared to receive the gospel.

II. Timothys setting apart for special work did not take place until seven years after this. God
does not call us to high service until we have proved our fidelity in what is lower.

III. Now and then we get a glimpse at Timothys happy companionship with Paul, which was
never afterwards broken for any length of time, and which was the more remarkable because of
the difference between the ages of the two men. But it is good for the aged to keep the heart
young by their association with youth; and it is even better for those who are in the spring-time
of their life to yield reverence and love, and considerate kindness, to those who are older and
more experienced than themselves; indeed it is an ill sign when there is resentment of home
authority, repudiation of responsibility to the aged, and a wish to have only the companionship
of those who live for the pleasures of this life. Conclusion: Those of us who, like Timothy, are
teachers of others, may learn from the reception of this letter that we need continuous
instruction in order to accomplish our ministry. It is not enough that we should begin our work
with memories stored with truths, and with hearts consecrated to the Masters service. (A.
Rowland, LL. B.)

The relation between older and younger workers

Few relations between men are more interesting than that of a man, who has for years been
doing a work, with some younger man, to whom the work is to be given over to finish or to carry
on. That work is to pass through new developments, and new circumstances which the man who
is passing away may not be able to comprehend. But if there is true generosity in the mind of the
older man, he always rejoices that the work is to go on after he has passed away. The older gives
to the younger promises and opportunities. All that the older man has done is not going to
perish with him. His work projects itself into the future. It is not stopped short by the wall of his
own death. The younger man, looking back on the experience of the older teacher, which seems
to have lasted longer than it really has lasted, gets some sort of background for his own work.
That work is not something which he has started, thought out for himself. The older man gives
to the younger a sense of a long-continued past; the younger gives to the older a sense of a long-
continued future. (Phillips Brooks, D. D.)

Friendship complemental
In the relation of St. Paul to Timothy we have one of those beautiful friendships between an
older and a younger man which are commonly so helpful to both. It is in such cases, rather than
where the friends are equals in age, that each can be the real complement of the other. Each by
his abundance can supply the others want, whereas men of equal age would have common
wants and common supplies. In this respect the friendship between St. Paul and Timothy
reminds us of that between St. Peter and St. John. In each ease the friend who took the lead was
much older than the other; and (what is less in harmony with ordinary experience) in each case
it was the older friend who had the impulse and the enthusiasm, the younger who had the
reflectiveness and the reserve. These latter qualities are perhaps less marked in St. Timothy than
in St. John, but nevertheless they are there, and they are among the leading traits of his
character. St. Paul leans on him while he guides him, and relies upon his thoughtfulness and
circumspection in cases requiring firmness, delicacy and tact. Of the affection with which he
regarded Timothy we have evidence in the whole tone of the two letters to him. In the sphere of
faith Timothy is his own true child (not merely adopted, still less supposititious), and his
beloved child. (A. Plummer, D. D.)

Grace, mercy, and peace.

Grace, mercy, and peace

There is always some interest in the first or the last of anything--an interest in proportion to
the importance of that which is begun or ended, A birth or a death, each creates a sensation
peculiar to itself, distinct from any other event; they are the beginning and the ending of that
most solemn mystery, life. Viewed in the light of eternity, there is something peculiarly altering
in the first or the last act of a Christian ministry. This text presents in summary the leading
doctrines of the gospel--Grace, mercy, and peace--grace as the origin, mercy as the
development, and peace as the result of mans salvation.

I. There is, then, first of all, the grace that originates. Grace is the Alpha of all salvation. It is
grace in the eternal counsel, grace in the Divine election, grace in the heavenly calling, grace in
the individual conversion, grace in every gift of the Holy Ghost, grace in the conviction of sin
that realizes its danger, in the godly repentance that mourns over it. It is grace that transplants
the flower from the wilderness into the garden of the Lord, waters it with the clews of heaven,
and makes it bud and bloom, and so shed its sweetness all around, that even in decay and death
its scent survives imperishable. It is grace that gives the lowly man his humility, the loving man
his kindly affections, the benevolent man his charity, the zealous man his ardour, the young
Christian his spiritual strength, the old Christian his experience, the suffering Christian his
patience, and the dying Christian his support. Thus the first practical inquiry, that enables us to
ascertain our own state before God, is, Have we realized the truth, not as a mere point in
theology, but as a point in personal feeling, that in me, that is, in my flesh, in my natural
character or capacity, dwelleth no good thing that without Christ we are nothing, can do
nothing?

II. There is, secondly, the mercy that developes the counsel of redemption. As grace is
something that is given as a gratuity, that is neither merited, nor purchased, nor obtainable by
other means, nor deserved, nor even desired, so mercy involves an absolute demerit--not merely
a negation, but a disqualifying clause. Grace might be applicable to an order of beings to which
mercy was not applicable. I say, mercy involves an absolute demerit. A judgment incurred, but
respited--a forbearing stroke, where the blow was not only merited but provoked and
challenged! Hence it is described by the terms, the longsuffering of God, the forbearance of
God. And yet the word mercy still implies a victim. If no penalty of an earthly law, for instance,
were ever inflicted upon any man, as was the case with some of our own laws till of late years,
the suspension of such a law would be no mercy to any man, it would be practically disannulled,
and the idea of mercy under such a statute would merge into repeal. It is when some men
actually suffer the penalty from which others are exempted by the interposition of the sovereign,
that the mercy is said to be shown to those who are exempted. When a criminal sees another
man suffering the death to which his guilt had condemned himself, he understands then the
royal prerogative of mercy. It is so with the sinner. Mercy is the great development of the love of
God. It is not the exercise of a Divine attribute, which, like His power or wisdom, cost the Father
nothing. God so loved the world, that He gave His only begotten Son, that all who believe in
Him should not perish. This was the Fathers sacrifice, of which Abrahams was the figure, just
as Isaacs self-submission was a type of the Sons. An act of mercy costs earthly princes nothing
beyond the word pardon; ii cost the King of kings the immolation of His Son, whom He had
appointed Heir of all things. Who is to wonder, then, at the magnificent things Which are said
in Scripture about the mercy of God? Mercy gave birth to the Man of sorrows; mercy clothed
the Heir of heaven in coarse Galilean raiment, as a poor man among the poor; mercy made Him
toil, and hunger, and thirst, and travail, and suffer, and die; mercy rose with Him from the
grave; mercy speaks by Him from the seat of intercession, and promises to come again in glory,
to gather His elect, and to establish His kingdom. Mercy is the main element, the uniform
ingredient, in every act of grace, It was mercy that fixed our own native lot in a land of light, and
Christian ordinances, and social privileges, instead of among howling savages, with minds as
dark and bare as their disfigured bodies; it was mercy that provided some of us with the goodly
heritage of pious parents, however little we may have profited by their example and prayers; it
was mercy, if our hearts were reached at last, if we turned to flee from the wrath to come, and
to lay hold upon eternal life. It is mercy still, O Lord, that we are living this day to praise Thee,
that health, reason, strength, apprehension, and multiplied opportunities, and means of grace,
and channels of good works by which we shall glorify Thee, and benefit ourselves and others, are
yet spared to us. It is mercy, in short, that meets us in the hour of sorrow, and whispers
consolation. Hence the next practical test of our condition in the sight of God is--Have we felt
our need of mercy? Have we realized our lost, wretched, forlorn condition without a Mediator?

III. Thus mercy, joining hands with grace, like the outstretched wings of the cherubim that
met over the ark, crown and complete Gods covenant with His people; and finally they publish
peace--peace between them. This was our closing proposition. The seal and consummation of
the plan of redemption is peace. Have you remarked, that the angels singing from heaven called
it peace on earth? that is, peace here, peace now; not simply that poetical peace in the grave, of
which some men sing, or the peace in heaven to which the believer aspires, but something that
he has in his heart at once; and that is called by the angels peace on earth--peace at once,
peace with all men, peace with ourselves. Mark the perfect man, and behold the upright; the
end of that man is peace. The external incidents of life no longer break the calm of the full
assurance of faith, or hope, or understanding, in the life of the believer; but when a mans ways
please the Lord, He maketh his enemies to be at peace with him. The God of peace beats down
Satan under your feet shortly. The Son of peace is an abiding and delightful guest in your
dwellings; your vision of peace is not like Jerusalems, hidden from your eyes, but fixes a
distinct, lofty, lovely impression upon your minds--like an horizon that seems to fence in and
shield us with the clouds of heaven, yet opens heaven itself to the far-seeing gaze of faith. The
world in its own way is seeking for this peace; amid all its pleasures and cunning variations of
pleasure and amusement it is seeking, over the wreck of every present enjoyment, the peace
which it hopes to find in the future. It is seeking it where the poor disconsolate Elisha sought his
master--in the wilderness, instead of looking up to heaven where he was gone. And hence the
search is vain; men do not find it. (J. B. Owen, M. A.)

A Christian salutation
The salutation which Paul gives to his own son in the faith is an exquisite example of what a
Christian greeting should be. It is no idle compliment, but an earnest prayer.

I. The manifestation of divine love desired on Timothys behalf is threefold, consisting of

grace, mercy, and peace, for the sympathetic mind of Paul analyzed and displayed it, much as
a prism will catch a ray of sunshine, and reveal more clearly the wonderful beauty that is latent
in it.
1. Grace is the free favour of God, pouring itself forth upon the soul which is yearning for it,
and filling it with gladness and praise. So that a prayer for Gods grace to be with us is
really a prayer that our sins and doubts may be dispersed; for as with natures sunlight, it
is not any alteration in the sun, but a change in the earths atmosphere, or in the earths
attitude towards the sun, that brings brightness in the place of gloom, daylight in the
stead of darkness.
2. The association of the idea of mercy with grace is striking, and is peculiar to these Epistles
to Timothy and to the Second Epistle of John. But it was characteristic of Paul, who was
profoundly conscious of his own need of mercy, to pray for it on behalf of his comrade,
who was engaged in similar work. It is not to the erring Galatians nor to the backsliding
Corinthians, but to this honoured servant of the Christian Church, that he prays for
Gods mercy to be evermore extended; for from his own experience he knew how much
that mercy is needed by those who are sensible that their character comes far short of
their ideal, and that their work for Christ is marred by their faults and follies. We may
occupy the highest position in the Church, yet instead of being thereby exalted above the
need of mercy, we must the more humbly cast ourselves upon it. Nothing but the
realization of the Divine forbearance will embolden us to continue in spiritual service,
which is awful in its responsibilities, and likely to be ill done by us through our sinfulness
and ignorance. The noblest saint falls back in life and death on Divine mercy as his one
and only hope.
3. Peace flows from the grace and mercy of God. It is a sense of reconciliation with Him--
of rest in Him, which will give calmness in hours of trouble and peril, and will spread a
sacred and happy influence over those around us. As good Bishop Patrick says, Peace is
 the proper result of the Christian temper. It is the great kindness which our religion doth
us, that it brings us to a settledness of mind and a consistency within ourselves.

II. The source of these blessings is pointed out in the assurance that they flow from God our
Father and Jesus Christ our Lord.
1. If God is our Father we may surely expect such blessings, for they are just what in our
lower sphere we fathers (whose fatherhood is but a broken reflection of His) would
gladly give our children. We are not happy unless they are living in our favour; we are
eager to show them mercy directly and whenever they come to us in penitential grief;
and if there is one blessing we desire for them above others, it is that their minds may be
at peace.
2. But grace, mercy, and peace, can only come to us through Jesus Christ our Lord, because
we are undeserving and sinful. (A. Rowland, LL. B.)

The price of peace

The other day I was preaching in my own church upon this subject. I said that if a man wanted
to have peace with God, he must be prepared to put away his sin. After the sermon a wealthy
gentleman, a member of my own congregation, came up to me and said, You have broken me
down to-day. For the last two or three months i have not been able to sleep. You know I have
retired from business, but the fact of the matter is, I have been gambling on the Stock Exchange,
though people did not know it. Whenever the funds go down I begin to tremble. Although I
believe I gave my heart to God some years ago, I have been trying to serve two masters--
gambling for money, and at the same time pretending to serve God. Now, I have made up my
mind that I must destroy this sin. It will cost me 4,000, but I am determined to make a clean
sweep of it altogether. The gentleman added, I think peace of mind is cheap at 4,000; and I
think so too. (A. E. Stuart.)

1TI 1:3-4
As I besought thee to abide still at Ephesus.

Timothys charge
Our translators have supplied two words at the close of the fourth verse, in order to complete
the sentence which the apostle left unfinished; but it would have been better had they inserted
them earlier, for the meaning is more clear if we read, As I besought thee to abide still at
Ephesus when I went into Macedonia, so I beseech thee now to remain there. It is an example
of the way in which Pauls living thoughts leaped ahead of the words which might have clothed
them.

I. The period to which he refers in the phrase, when I went into Macedonia, cannot be
certainly fixed. There was, indeed, one occasion mentioned in Act 20:1, when, in consequence of
the peril in which he was placed through the uproar raised by Demetrius, he did leave Ephesus
for Macedonia; but in the chapter preceding that narrative we read that he had already sent
Timothy and Erastus thither; and we know that he joined them there, because in the First
Epistle to the Corinthians, written thence, he mentions Timothy as being then with him.

II. The mode of address to Timothy demands a word or two. I besought thee--not I
commanded thee. No doubt this is expressive of the gentleness and affection with which
Timothy was regarded, but it is also an indication of the kind of authority which was exercised
by the apostles over their fellow-workers. There was nothing dictatorial about it, nothing of the
military discipline which is so popular and effective in an aggressive section of the Church in our
day. Influence then was that of character; authority was the outcome of inspiration; and even
the chosen twelve were better pleased to rule by love than fear. It must be admitted this may
give rise to abuses and perils.

III. The purport of Pauls entreaty was that Timothy should check the progress of false
doctrine in the Ephesian Church. There was a ferment going on in the minds of men at that
time, such as usually accompanies or follows a great religious movement. False notions of God,
and of His law, arising from an imperfectly understood Judaism, combined with a speculative
heathen philosophy, were threatening to destroy the simplicity of the gospel A sort of cabalistic
system was being constituted in the Church, by an incongruous mixture of Jewish fancies with
heathen speculations, and this threatened disaster--just as the ivy, climbing slowly but surely,
thrusts in a root here and a tendril there, till the once strong wall has every stone loosened, and
in the storm it falls.

IV. The reason given for opposing such teaching is, that it ministered questions rather than
godly edifying. The Revised Version adopts another reading, and rightly so. The meaning is,
that these questionings did not subserve Gods dispensation mills specific plan for admission
to His kingdom, His method of salvation unfolded in the Gospel; for that dispensation consists
in faith. And as a matter of experience we know that questions which merely excite the fancy,
or even the intellect, tend to make the objects of faith distasteful. For example, a course of
sensational novel reading, which peoples the mind with unrealities, does extrude earnest
thoughts on spiritual realities. And this which is true of the rites of the Church is equally true of
its organizations, and we have constantly to be on our guard lest the occupation of the mind with
the details of Church work should divert us from the cultivation of personal Christian life. But
the apostle here condemns chiefly the unhealthy practice of giving prominence to unimportant
questions, whether it be in the sphere of philosophy or of religion. When a settler has to grow his
own corn to provide himself with daily bread, he will let speculation on the strata beneath the
surface wait till he has found time to sow and to reap. (A. Rowland, LL. B.)

The doctrine condemned in the Pastoral Epistles a Jewish form of

Gnosticism: the Gnostics problem
It is of more importance to inquire what was the nature of the different doctrine which
Timothy was to endeavour to counteract. And on this point we are not left in serious doubt.
There are various expressions used respecting it in these two letters to Timothy which seem to
point to two factors in the heterodoxy about which St. Paul is anxious.
1. The heresy is Jewish in character. Its promoters desire to be teachers of the Law (1Ti
1:7). Some of them are they of the circumcision (Tit 1:10). It consists in Jewish fables
(Tit 1:14). The questions which it raises are fightings about the Law (Tit 3:9).
2. Its Gnostic character is also indicated. We are told both in the text and in the Epistle to
Titus (Tit 1:14; Tit 3:9) that it deals in fables and genealogies. It is, empty talking
(verse 6), disputes of words (1Ti 6:4), and profane babblings (1Ti 6:20). It teaches an
unscriptural and unnatural asceticism (1Ti 4:3; 1Ti 4:8). It is Gnosis falsely so called
(1Ti 6:20). A heresy containing these two elements, Judaism and Gnosticism, meets us
both before and after the period covered by the Pastoral Epistles: before in the Epistle to
the Colossians; afterwards in the Epistles of Ignatius. The evidence gathered from these
three sources is entirely in harmony with what we learn elsewhere--that the earliest
forms of Christian Gnosticism were Jewish in character. It will be observed that this is
 indirect confirmation of the genuineness of the Pastoral Epistles. The Gnosticism
condemned in them is Jewish; and any form of Gnosticism that was in existence in St.
Pauls time would almost certainly be Jewish. Professor Godet has pointed out how
entirely the relation of Judaism to Christianity which is implied in these Epistles, fits in
with their being the last group of epistles written by St. Paul. At first, Judaism was
entirely outside the Church, opposing and blaspheming. Then it entered the Church and
tried to make the Church Jewish, by foisting the Mosaic Law upon it. Lastly, it becomes
s, fantastic heresy inside the Church, and sinks into profane frivolity. Pretended
revelations are given as to the names and genealogies of angels; absurd ascetic rules are
laid down as counsels of perfection, while daring immorality defaces the actual life. This
is the phase which is confronted in the Pastoral Epistles: and St. Paul meets it with a
simple appeal to faith and morality. It is quite possible that the fables, or myths, and
genealogies ought to be transferred from the Gnostic to the Jewish side of the account.
And thus Chrysostom interprets the passage. By fables he does not mean the Law; far
from it; but inventions and forgeries, and counterfeit doctrines. For, it seems, the Jews
wasted their whole discourse on these unprofitable points. They numbered up their
fathers and grandfathers, that they might have the reputation of historical knowledge
and research. The fables then, may be understood to be those numerous legends
which the Jews added to the Old Testament, specimens of which abound in the Talmud.
But similar myths abound in Gnostic systems, and therefore fables may represent both
elements of the heterodox teaching. So also with the endless genealogies. These cannot
well refer to the genealogies in Genesis, for they are not endless, each of them being
arranged in tens. But it is quite possible that Jewish speculations about the genealogies
of angels may be meant. Such things, being purely imaginary, would be endless. Or the
Gnostic doctrine of emanations, in its earlier and cruder forms, may be intended. By
genealogies in this sense early thinkers, especially in the East, tried to bridge the chasm
between the infinite and the finite, between God and creation. In various systems it is
assumed that matter is inherently evil. The material universe has been from the
beginning not very good but very bad. How then can it be believed that the Supreme
Being, infinite in goodness, would create such a thing? This is incredible: the world must
be the creature of some inferior and perhaps evil being. But when this was conceded, the
distance between this inferior power and the supreme God still remained to be bridged.
This, it was supposed, might be done by an indefinite number of generations, each lower
in dignity than the preceding one, until at last a being capable of creating the universe
was found. From the Supreme God emanated an inferior deity, and from this lower
power a third still more inferior; and so on until the Creator of the world was reached.
These ideas are found in the Jewish philosopher Philo; and it is to these that St. Paul
probably alludes in the endless genealogies which minister questionings rather than a
dispensation of God. (A. Plummer, D. D.)

Speculations condemned
St. Paul condemns such speculations on four grounds.
1. They are fables, myths, mere imaginings of the human intellect in its attempt to account
for the origin of the world and the origin of evil.
2. They are endless and interminable. From the nature of things there is no limit to mere
guesswork of this kind. Every new speculator may invent a fresh genealogy of
emanations in his theory of creation and may make it any length that he pleases. If
hypotheses need never be verified--need not even be capable of verification--one may go
on constructing them ad infinitum.
 3. As a natural consequence of this () they minister questionings and nothing
better. It is all barren speculation and fruitless controversy. Where any one may assert
without proof, any one else may contradict with out proof; and nothing comes of this see-
saw of affirmation and negation.
4. Lastly, these vain imaginings are a different doctrine. They are not only empty but untrue,
and are a hindrance to the truth, they occupy the ground which ought to be filled with
the dispensation of God which is in faith. Human minds are limited in their capacity,
and, even if these empty hypotheses were innocent, minds that were filled With them
would have little room left for the truth. But they are not innocent: and those who are
attracted by them become disaffected towards the truth. The history of the next hundred
and fifty years amply justifies the anxiety and severity of St. Paul. The germs of Gnostic
error, which were in the air when Christianty was first preached, fructified with amazing
rapidity. It would be hard to find a parallel in the history of philosophy to the speed with
which Gnostic views spread in and around Christendom between A.D. 70 and 220.
Throughout the Christian world, and especially in intellectual centres such as Ephesus,
Alexandria, and Rome, there was perhaps not a single educated congregation which did
not contain persons who were infected with some form of Gnosticism. Jeromes famous
hyperbole respecting Arianism might be transferred to this earlier form of error, perhaps
the most perilous that the Church has ever known: The whole world groaned and was
amazed to find itself Gnostic. However severely we may con demn these speculations,
we cannot but sympathize with the perplexities which produced them. The origin of the
universe, and still more the origin of evil, to this day remain unsolved problems. No one
in this life is ever likely to reach a complete solution of either. (A. Plummer, D. D.)

1TI 1:4
Neither give heed to fables.

Old doctrines enduring

At Cudham, in Kent, is an old church. Walking round it on one occasion, I observed a portion
of the roof falling to decay and needing to be propped up with a timber stay. On closer
investigation, however, I discovered that the decaying portion was none of the old structure, but
a modern addition. We need not fear for the ancient fabric of Christian truth. The new-fangled
doctrines will fall to the ground, while the old gospel endureth for ever. (J. Halsey.)

Modern gospels false

The very commendations which some people give of the so-called gospel they preach arouse
our suspicion. When we hear of its recent and human origin, we at once begin to doubt its
validity. We are reminded of the boy who went into a shop to change a sovereign. Are you sure
it is a good one? asked the man behind the counter. Oh, yes, quite sure, sir; for I seed father
make it this morning. We do not believe in a gospel which was coined but this morning. We
preach a gospel which was minted in heaven, which bears the image and superscription of
Christ, which has the ring of true metal, and which will pass current in all the dominions of the
King. (C. W. Townsend.)

Self-made gospels useless

When some men come to die, the religion which they have themselves thought out and
invented will yield them no more confidence than the religion of the Roman Catholic sculptor
who, on his death-bed, was visited by his priest. The priest said, You are now departing out of
this life! and, holding up a beautiful crucifix, he cried, Behold your God, who died for you.
Alas! said the sculptor, I made it. There was no comfort for him in the work of his own
hands; and there will be no comfort in a religion of ones own devising. That which was created
in the brain cannot yield comfort to the heart. The man will sorrowfully say, Yes, it is my own
idea; but what does God say? (C. H. Spurgeon.)

Unprofitable speculations
In reviewing some of the questions: which occupied my attention at an early period, I have
seen reason to bless God for preserving me at a time when my judgment was very immature.
When I have seen the zeal which has been expended in maintaining some such peculiarities, I
have thought it a pity. Bunyan would have called them nuts which spoil the childrens teeth.
They have appeared to me as a sort of spiritual narcotics, which, when a man once gets a taste
for them, he will prefer to the most wholesome food. A man who chews opium, or tobacco, may
prefer it to the most wholesome food, and may derive from it pleasure, and even vigour for a
time; but his pale countenance and debilitated constitution will soon bear witness to the folly of
spending his money for that which is not bread. (A. Fuller.)

Unprofitable disputes to be avoided

Avoid disputes about lesser truths, and a religion that lies only in opinions. They are usually
least acquainted with a heavenly life, who are violent disputers about the circumstantials of
religion. He whose religion is all in his opinions, will be most frequently and zealously speaking
his opinions; and he whose religion lies in his knowledge and love of God and Christ, will be
most delightfully speaking of that happy time when he shall enjoy them. He is a rare and
precious Christian who is skilful to improve well-known truths. Therefore let me advise you,
who aspire after a heavenly life, not to spend too much of your thoughts, your time, your zeal, or
your speech upon disputes that tess concern your souls; but when hypocrites are feeding on
husks and shells, do you feed on the joys above. I would have the chief truths to be chiefly
studied, and none to cast out your thoughts of eternity. (Richard Baxter.)

The groundwork of Christianity

In his confidential letter to Timothy, he struck very hard blows, and more nearly in language
of contempt than I remember his using in any other of his writings. He made a distinction in this
way: he warned against that method of teaching which led to discussions, questions, janglings,
disputes, envyings, and urged Timothy to pursue that line of teaching which had in it the power
of building men up, of edifying them--this being the architectural word for building. Those
doctrines which tended to educate men in a noble manhood he told him to preach; but those
other doctrines which resulted not in the change of mens dispositions, but in debates and
questionings, he counselled him to avoid. That which tends to develop right sentiments he
declares to be gospel teaching and preaching, whereas that which tends to develop nice
distinctions, nice arguments, nice points of orthodoxy, and to make men think that they know
ever so much, so that they are proud of their knowledge, though they are fools all the time, is
false teaching and preaching. And here we have the foundation on which men should be united.
Unity is not to exist in governments, ordinances, and doctrines, but in things that pertain to
godliness of life. It is said, If a man is sincere his convictions do not make any difference. Dont
they? A man says to you, I saw you break into a bank. Oh, no, you say, That is only a joke.
Yes I did. And not only that, I saw you pick a mans pocket. He sticks to it that he saw you do
these things; and the more sincere he is the worse it is for you. Do not you think it makes any
difference what a mans convictions are when he is talking about you? You demand that a man
shall think right when he talks about you, and your wife, and your daughter, and your credit,
and your interests. Everybody holds in regard to certain technical speculative ideas which lie
outside of positive knowledge, that men should believe right. In the great realm of which we are
speaking, and in reference to things which relate to manhood and character, everybody holds
that right believing is essential. We hold every man responsible for his beliefs so far as his
conduct is affected by them: not for his speculative beliefs, but for those of his beliefs which
pertain to human life in the family, in business, and in government. Of the great laws to which
men are accountable, spiritual laws are the highest, civil laws are next, social laws are next, and
physical laws are next; and belief in the existence of these laws is important. A belief that men
are accountable to them, and that obedience to them brings happiness, while disobedience to
them brings unhappiness, is also important. You may leave out mens beliefs in regard to certain
philosophical views of responsibility, and that which is woven in the loom of apprehension may
be scattered, and no harm may result; but the great fact remains that men are accountable to
those laws; and every man stands on that. Men are accountable; and if they do right they are
rewardable; but if they do wrong they are punishable; and the greatest danger would result from
teaching that it made no difference what men thought and did. It would be a fatal blow at
morality. It would reduce man to the level of the animal, that acts according to instinct and not
according to reason. There could be no greater mistake than that. While there may exist
differences of opinion in regard to minor points connected with this fact, it is all-important that
men should recognize the fact itself, that under the Divine government, and under the laws that
belong to that government, men are held accountable for their conduct, for their feelings, and
for their thoughts in life. Men are also in agreement with regard to the ideal of character--that is,
in regard to the architectural plan, which is laid down in the New Testament for godliness, or
true Christian manhood. They believe that the New Testament requires that the whole man shall
be shaped and educated into a perfect obedience to all the laws of his condition here and
hereafter. They believe that the body must be wholesome in a perfect Christian man. They
believe that where there is a perfect Christian manhood, the intellect must be healthy and
regulated. They believe that a mans disposition must be perfectly developed and harmonized
before he can be a ripe Christian man. We hear a great deal about the way being obscure, so that
one cannot tell what the truth is. Men complain that if you go to one church they tell you one
thing, if you go to another church they tell you another thing, and if you go to another church
they tell you still another thing. It is true that churches differ on various minor points; but they
agree on great essential points. In those things in which they are at agreement, they are like the
body of a shawl; and in those things in which they differ they are like the fringe of that shawl.
The body of the shawl is solid; and there is division only in the fringe. It is the outer edge of
truth about which men quarrel more than about anything else. In regard to the great central
truths there is substantial unity. A man might better go into a desert in a sand-storm, or he
might better put his glass into a blinding mist, in the hope of getting a view of the stars, than
attempt to come to an understanding of the interior nature of the Divine life and government, by
means of philosophical thought or discussion. That is a subject about which there is no
controversy. It is here that the Christian world agree. About the ineffable love of God, about His
inconceivable excellence, about His wondrous goodness and mercy, men are all agreed.
Secondly, what is called orthodoxy in each sect falls, for the most part, into that category about
which men differ, and may differ; as also do what are called fundamental doctrines.
Fundamental to what? That is the question. The doctrines which are fundamental to right living,
to reverence and love toward God, and to love and self-sacrifice toward man; the doctrines, in
other words, which are necessary to build up godliness in each particular man--about those
doctrines there is no variation of belief. They are fundamental to conduct, fundamental to
character, fundamental to duty; and about them men do not squabble. But what is fundamental
to Calvinism in another thing. Fore-ordination is necessary to Calvinism; but it is not
necessary to higher piety. Being irresistibly called by efficacious grace is essential to the
Calvinistic scheme; but it is not necessary to true Christianity. Though such things as these may
be fundamental to the forms, and ceremonies, and rituals, and usages, and governments of
Churches, they are not fundamental to piety in its highest sense. I do not say that these outward
elements have no value: that is not the point; I say that whatever their value may be, no man has
any right, in the face of Christendom, to call them fundamental to Christianity when they are
only fundamental to a side-issue--to something on either side of which a man may stand in his
belief, and yet be a Christian and go to heaven. (H. W. Beecher.)

1TI 1:5-7
Now the end of the commandment is charity.

The end of the commandment

These verses are occupied with a description of what Gods dispensation was meant to
produce, and indicate how it came to pass that many failed of it. The commandment or charge
which Timothy had received had this as its end or purpose--the promotion of love out of a pure
heart, and of a good conscience, and of faith unfeigned. By love is meant the right relation of
the whole nature both to God and to man; for love to man is in the highest sense a consequent of
love to God.

I. Three conditions Of this love are specified.

1. A pure heart. This is essential to any vision of God. Unless we are purified our affections
will naturally fasten upon selfish objects, or even upon those which are evil.
2. A good conscience is often insisted upon in Scripture as one of the inestimable blessings
enjoyed by Gods children. Conscience is the activity of consciousness towards the ethical
aspect of things. But conscience is good if it is healed and purged by the Saviours
touch; if, instead of condemning us, it gives us confidence towards God; if it is reliable
and unbiassed in its decision on all questions brought before its tribunal; and if it not
only directs the will, but spurs it into instant activity.
3. Faith unfeigned is the third condition of God-accepted love. Though mentioned last,
faith is the germ grace--the seed principle. To us fallen men there is no way to a good
conscience and a pure heart but that of faith in Jesus Christ--that faculty which,
laying hold of Him the Mediator, brings us into fellowship with God and all unseen
realities. The apostle now turns from the conditions of love to--

II. Its counterfeits, exhibited in those who, professing to aim at it, miss their mark and swerve
aside to vain janglings--that is, to empty talking and disputation. Too often the Church has
had members who have been destitute of moral and spiritual perceptivity, but have made
themselves at home in speculations and controversies. And the worst tempers are to be found
among the members of the more talkative and disputatious sects. Paul heartily abhorred vain
babbling--talk on religious subjects which was sometimes made a substitute for holy living; and
in the Epistle to Titus, as well as here, some sharp sternwords are uttered against it. False
teaching is not to be lightly regarded or easily welcomed, as if it could have no evil effect on
moral and spiritual life. For example, the philosophy of materialism, which represents our
thoughts and affections as nothing but the emanations of movements in our physical bodies and
brains, is ultimately destructive of moral responsibility and of belief in a coming immortality.
Continue thou in the things wherein thou hast been taught. Do not foolishly give up the faith
which was associated with all that was sacred in your childhood. Remember that there is a
sphere of existence outside the range of your senses, beyond the proof of your reason, of which
you know nothing unless you accept the glimpses given of it in this Divine revelation. Beware
lest, like these Ephesian heretics, you swerve from the faith, having turned aside unto vain
jangling. (A. Rowland, LL. B.)

The use and the abuse of the gospel

I. The use of it. What is the use of it? First: The production of love in the soul. The end of the
commandment is charity. Secondly: The production of purity in the soul. A pure heart.
Thirdly: The production of a sound moral sense in the soul. A good conscience. Fourthly: The
production of a genuine confidence in the soul. Faith unfeigned.

II. The abuse of it. Some, says the apostle, having swerved have turned aside, i.e., have
missed the mark. The apostle mentions some out of the many great abuses of the gospel. Their
talk was jangling. Miserable discussions about forms, ceremonies, traditions, etc., etc. How
much in all ages has there been of this in connection with the gospel. What miserable jargon,
what jejeune gabbling. Their talk was--
(1) Vain--vain, in the sense of emptiness and unsatisfactoriness. It had no substance of
truth in it, and therefore nothing in it to satisfy either the intellect or the heart.
(2) Ambitious. Desiring to be teachers of the law. In how many thousands in
Christendom does the gospel awaken little more than the ambition to be teachers?
All it does for them is to strike into their hearts a desire to talk about it, mainly for
the purpose of self-parade. Perhaps there is no greater abuse of the gospel than a
certain kind of pulpiteering.
(3) Ignorant. Understanding neither what they say nor whereof they affirm. As a rule,
the men who are most anxious to preach are the most ignorant. (The Homilist.)

Charity.

The importance of heart love

John Wesley wrote to a student, Beware that you are not swallowed up in books. An ounce of
love to God is worth a pound of transient knowledge. What is the real value of a thing, but the
price it will bear in eternity? Let no study swallow up or entrench upon the hours of private
prayer. Nothing is of so much importance as this, for it is not the possession of gifts, but of
grace, nor of sound knowledge and orthodox faith, so much as the principle of holy love and the
practice of Christian precepts, which distinguish the heir of glory from the child of perdition.
Charity and almsgiving:--The word charity is confined, in common acceptation, to two
meanings, neither of which gives a just idea to a general reader of its original and scriptural
meaning. It is, first, applied to modes of thinking or speaking respecting things and persons; and
in this sense is often grievously misemployed by the insincere and the worldly; and, secondly,
charity to the poor is used as another term for almsgiving. Either of these methods of employing
the term is a corruption of this large and noble word, and an instance how the depravity of our
nature has a tendency to spoil every thing it touches. Indifferent to the rules and practices of a
holy life, some call that charity which glosses over gross vice and ruinous error; and others,
under a total indifference to the meaning of the text--Charity covereth (or hideth) many sins,
hope to compound for a sinful life by contributing, as they think, largely of their own substance
to the poor of their neighbourhood or to some charitable institution. That neither of these
apparent results is really the fruit of Christian charity is too often evident, from the change
induced by some slight provocation, which immediately quickens us into a vivid perception of
wrong; what appeared charity is then seen to have been indifference either to truth or to
holiness. But charity, in its real and scriptural sense, has a far more enlarged signification. It is a
love to God, which is thence reflected upon all the creatures of God. It embraces cheerful
devotedness and submissiveness to His will, founded on a faith in His declarations, a trust in
His righteousness, an awful estimate of His character and counsels; and thence issues forth in
sentiments of kindness, compassion, and good will, to all with whom we have a direct or distant
intercourse. Patient under wrong, candid in its constructions in the world, slow to wrath, easy to
forgive; it cheerfully sacrifices self, whenever such sacrifice can promote the Saviours glory, or
the temporal and moral welfare of mankind. It is evident, therefore, that whatever goes by the
name of charity, is unworthy of that name, unless it be the fruit of that devotion of the
affections, to which that name is confined in Scripture. Hence, almsgiving is no charity, unless it
proceed from love. And since the end of the commandment is charity; since He who was rich
and for our sakes became poor, has left us His example as well as His command; since in that
world of rest, which lies all but exposed before the Christians gaze, the heavenly Canaan--there
will be no sorrows, no ignorance, no distress, no dangers, no toils, no death--let us esteem it no
mean privilege, that now living in a world of varied grief and suffering, we have at once the
means and the opportunity to imitate Christ--and while we have the time, let us do good to all
men. (C. Lane, M. A.)

A good conscience.--
A good conscience
Every man has a conscience. As without the physical senses I could never feel my connection
with this material system--the green earth beneath my feet and the blue heavens that encircle
me would be nothing without them; so, without this conscience, this moral sense, I could have
no idea either of moral government or God. Had you no conscience, I might as well endeavour to
give to one that is born blind and deaf the idea of beauty and sweet sounds, as to give to you the
idea of duty and God. What is a good conscience? Three things are necessary to it.

I. It must live. There are two classes of dead consciences. First: Those that have never been
quickened. Conscience is in the breast of all in the first stages of childhood: but it is there as a
germ unquickened by the sunbeam of intelligence, it is there as the optic nerve on which no light
has fallen, it is dead. Secondly: Those which have been quickened but are now dead.

II. It must rule. There are consciences with some vitality in them, but no royalty; they are
enslaved. They are found sometimes in subjection to--
(1) Animalism. They are carnally sold under sin.
(2) Worldliness. Worldly interests govern them.
(3) Superstition. No conscience is good in this state.
Conscience is the imperial faculty in the human soul; it is not only self-inspecting, self-
judging, but should be self-ruling.

III. It must rule by the will of God. If it rule--and it often does--by a worldly expediency, a
conventional morality, or a corrupt religion, it is a bad conscience. It must rule by the will of
God, it must have no other standard. A good conscience is essential to every mans spiritual
growth, power, peace, and usefulness. Without a good conscience what is he? A moral wreck
tossed on the billows of passion and circumstances. (The Homilist.)

A good conscience
Oh, for a good conscience, to meet the terrors of that day without apprehension! But to have it
then, we must possess it now. What is a good conscience? Its importance and necessity.

I. Three things are essential to a good conscience.

1. Illumination.
2. Pacification.
3. Sanctification.
(1) I say, first, the conscience must be enlightened. In itself it is not an infallible guide.
Its province is not to teach men truth, not to correct erroneous principles, but simply
to show a man when his conduct is, or is not, at variance with his knowledge and
convictions of what is right. That knowledge must be obtained elsewhere; and then
conscience will dictate the course of rectitude and consistency. If the judgment be
under the influence of false principles, the conclusions of conscience will also be
false. Some of the vilest things that have ever been done in this world have been done
in its name and under its authority. It is evident, therefore, that a conscience, to be
rightly directed, must have light; so far as it is instructed it invariably conducts a man
in the right way. Therefore, seek illumination. Be concerned to have correct
principles, and labour after proper views of Divine truth; for if the clouds of
ignorance and error hang over the mind, not the greatest firmness of character, not
the utmost integrity of purpose, no, not even the most decided sincerity of
conviction, can preserve the vessel of the soul from pursuing a false track till, finally
driven upon the quick-sands or dashing against the rocks, it makes shipwreck of faith
and of good conscience, and thus through ignorance is for ever cast away. From this
cause arise the calmness and complacency of the unconverted sinner. He is in
darkness: he is the victim of false judgments, false views of the character of God, false
views of the claims of His most holy law, false views of the true nature and enormity
of sin, false hopes and schemes of salvation.
(2) A conscience, when it has been thus enlightened, requires to be appeased. A
conscience that is only enlightened is a torment, an accuser; the greatest enemy of
the souls peace; a fire in the veins, the bones, the marrow; a worm that gnaws with
insatiable cruelty. Such was the state of Cain when he had lifted up his arm against
his brother Abel. His innocent and injured shade seemed to pursue him. Such, too,
was the case of Herod, who had been betrayed in an unguarded moment into the
murder of John the Baptist. Such was the state of Belshazzar, at a time when he was
surrounded with all his pomp and power, and everything yielded to his authority. Are
any of you in this condition? Behold here, in the gospel, your remedy; here, in the
sacrifice of Gods dear Son, the spotless victim, the Lamb slain from the foundation
of the world. Carry your broken spirit, then, to the feet of Jesus. If His precious
blood distil upon it, every gaping wound will heal.
(3) But conscience may be appeased on false grounds. Various devices are employed to
pacify it when awakened, but it is a good conscience only when appeased in a way
of sanctification. There remains, however, one question which deserves our serious
consideration before we quit this branch of the subject. May not a worldly man
possess a good conscience without vital religion, and to what extent? Here we must
distinguish between the duties of the first and those of the second table. In so doing
we shall distinguish between a conscience void of offence toward God and a
conscience void of offence toward men. He who has been thus just to man has not
satisfied the claims of God. Before the All-seeing Eye he stands convicted of
imperfection and transgression in every thought, word, and deed. A conscience void
of offence toward men has crowned him with moral glory while he lived; a conscience
not void of offence toward God will cover him with eternal confusion when he stands
 before the great tribunal! Thus we reach a momentous and an inevitable conclusion.
Every man is a sinner against God by the decision of Scripture, and in most cases by
his own confession. Therefore, first let every man seek to comprehend and feel the
extent of his guilt and the magnitude of his transgressions.

II. We shall point out the importance and necessity of a good conscience.
1. And here let me remind you that this judge is enthroned in you by God Himself and
cannot be east down. It may be kept in ignorance, it may be bribed, it may be lulled to
sleep, but there it is, not to be dispossessed of its rightful authority. It cannot be
extinguished either by fraud or by force. Since, then, you cannot help entertaining this
inmate because God has erected its tribunal, there remains but one remedy, to bow to its
decisions. To fight against it will be but to beat the air. If we have true wisdom we shall
be concerned to make a friend of a companion that we cannot shake off, and whose
decisions, for or against us, will be confirmed at the last day.
2. Consider, again, how great and how solid is the peace which a good conscience is capable
of conveying to the soul. It is an inestimable treasure, a constant and an unchangeable
witness to our sincerity. There may be disquietudes without, there may be pains of body,
there may be assaults and temptations, there may be losses, afflictions, and persecutions,
but, amidst the wildest storms, it maintains inward serenity. Let self-convicted sinners
tremble in proportion as they draw near to the throne of an offended God: the accepted
Christian can defy death, and enter eternity with unextinguished joy.
3. Consider what strength and spirit a good conscience imparts through all the journey of
life. Without it the hands become weak in duty, the feet weary in travel, and the heart is
languid and depressed in religious engagements. You cannot approach the mercy-seat
with confidence, for, while you do not approve yourselves, what hope can you have of
acceptance with God? He can find no comfort or satisfaction in the world, and yet he is
shut out from the comfort of religion. Present things have no relish, and yet he dares not
appropriate the future. Give me an unclouded conscience; let it bear me witness in the
Holy Ghost: then I shall stand upright in the presence of the enemy. My arm will be
strong to wield the sword of the Spirit. There will be an inward vigour and elasticity that
shall rise in proportion to opposition.
4. Consider that subjection to the dictates and decisions of conscience anticipates and
prevents an adverse verdict in the great day. If we would judge ourselves, says the
apostle, we should not be judged of God; that is, not so judged as to be condemned.
We shall close this important subject with a few words of practical application.
1. In the first place, to the true Christian who is deeply concerned to keep a good conscience,
we would offer the following directions. Be anxiously vigilant against all evil, and
watchful as to all opportunities of good. The conscience of a saint is like the eye of the
body, extremely sensitive, requiring to be guarded with most jealous care. The least mote
that enters into it makes it smart and agonize. Remember, believer, that your sins are, in
some points of view, worse than those of all other men. They are committed against
greater light and knowledge. Let it be your constant concern to live and act as under the
eye of your great Master, to whom all things are naked and open, before whom the heart
is anatomized as it were, and all its secrets are perfectly known. Realize the presence of
Christ with you, and carry it into all the engagements of life, striving to do nothing which
you would not be willing that He should behold. Be diligent and habitual in the work of
self-examination, without which it is certain that no one can be satisfied as to the reality
of his condition. What a shame it is to some men, that they know everything but their
own hearts and characters! (D. Katterns.)
Importance of a good conscience
A good minister, whom we will not name, while sitting at the dinner table with his family, had
these words said to him by his son, a lad of eleven years; Father, I have been thinking, if I could
have one single wish of mine, what I would choose. To give you a better chance, said the
father, suppose the allowance be increased to three wishes; what would they be? Be careful,
Charley! He made his choice, thoughtfully; first, of a good character; second, of good health;
and third, of a good education. His father suggested to him that fame, power, riches, and various
other things, are held in general esteem among mankind. I have thought of all that, said he,
but if I have a good conscience, and good health, and a good education, I shall be able to earn
all the money that will be of any use to me, and everything else will come along in its right
place. A wise decision, indeed, for a lad of that age. (S. S. Chronicle.)

And of faith unfeigned.--

Unfeigned faith
An agnostic (or infidel), being present one day in a circle of refined people, was surprised
when told that a certain lady, noted for her intelligence and her boldness and originality of
thought, was a firm believer in the sacred Scriptures. He ventured to ask her at the first possible
opportunity, Do you believe the Bible? Most certainly I do, was her instant and unhesitating
reply. Why do you believe in it? he queried again. Because, she confidently added, I am
acquainted with the Author. Poor souls, that know not God in Christ as their Saviour, think,
like the leaders of our nineteenth century philosophical infidelity, that He is unknowable, and
so reject His Word. But true believers have a blessed acquaintance with both.

1TI 1:8-10
The law is good, if a man use it lawfully.

The purpose of the law

The value of Gods gifts largely depends upon the use we make of them. There are powers
within our reach which may with equal ease destroy our welfare or increase it. Every reader of
the Epistles, every student of Pharisaic teaching, and every one who understands the work of the
Judaisers, is aware that even the Mosaic law was grossly abused. The law is good if a man use it
lawfully. The apostle next endeavoured to explain more fully the purpose of the law, and his
explanation may be summed up under three heads:--

I. The law was not meant as an inspiration. The law is not made for a righteous man. The
statement is true, whether you think of a man righteous by nature or by grace. Those edicts
and prohibitions were not intended for one who was eagerly inclined to obey their spirit. Such a
revelation of Gods will would not have been needed if Adam had continued in his righteousness,
for things forbidden with pains and penalties after his fall were not at first attractive to him. If
you walk through a private garden with the children of its owner, as one of themselves, you do
not see anywhere the unsightly notice-boards, which are necessary in a place open to the public,
asking you to move in this direction or in that, and to avoid trespassing hither or thither.
Amongst the children, and as one of them, you are consciously above the need of such laws as
those. Restrictions and warnings are always meant for those inclined to break them. Another
example might be drawn from society. The laws on our statute books, the police who tramp
through our streets, the vast organization represented by prisons and courts, by judges and
magistrates, would no longer be necessary, and would never have been called into existence, if
every man loved his neighbour even as himself. It is those who are disobedient in nature who
make law a necessary institution. Similarly in the home. When your first child comes as a gleam
of sunshine into your home, you parents do not begin to make a theoretical code of restrictions;
but when the children grow older, and there are conflicts of will between them, and the
household is likely to he disorderly by their thoughtlessness and faults, you begin to say, You
must not do this or that; it is to be from this time forward forbidden. But as the years roll on
and good habits are formed by the young people, and from the love they bear you they
instinctively know what you wish and readily do it, even these wise rules practically fall into
desuetude. Because they are ruled by a right spirit they are set free from law. This leads to our
second assertion, namely, that the law which was not meant for an inspiration was--

II. Intended for the restraint of the disobedient. A law less man is everywhere the least free.
Carried hither and thither by his ungoverned passions; swayed now this way, now that, by his
inexcusable carelessness and neglect, he nevertheless finds himself perpetually clashing against
a will mightier than his own. Sometimes it is the law of his country which seizes him by the
throat and holds him in restraint. Sometimes it is disease, the direct result of his own sin, which
falls like a curse upon himself, and even upon his children. Some times it is conscience which
protests and rebukes, until his whole life is made miserable. And these are but premonitions of
what is coming when the Judge of all the earth will appear to give every man according to his
works, and the thunders of outraged law will supersede the gentle voice of Christs gospel.
Terrible is the list of offences against human relationships which follows; though the first of the
phrases in our version is at once too strong and too narrow. Murderers of fathers should be
smiters of fathers and smiters of mothers. The allusion may be to such crimes in the literal
sense of the word, of which now and again we are horrified to hear, and which are commonest
with those who are under the influence of drink--the cause of innumerable crimes! Or it may
refer with equal force to those who smite their parents with the tongue, loading them with scorn
and reproach, instead of encircling them with considerate love. Cursed be he that setteth light
by his father or his mother, and let all the people say Amen. Man-slayers--those who, by their
exactions and oppressions, indirectly destroy the lives of men--as well as murderers, who are
regarded as the pariahs of society. Whoremongers and they that defile themselves with
mankind, are terms which are meant to include all transgressors of the seventh commandment,
a law which our Lord Jesus so broadened out in its application as even to include indulgence in
lustful thought. Liars and perjured persons are forms of that false witness against ones
neighbour which the ninth commandment so strongly condemns; and nothing is clearer as an
evidence of the rule of Christs spirit than the transparent truthfulness of character, which wins
the admiration of the world, and suns itself in the favour of God. This list is formidable enough,
and the fact that the apostle does not confine himself to the phraseology of the Mosaic
decalogue, is a sign that we do not evade the penalties of the law by keeping its letter.

III. The apostle asserts that the purpose of the law is amongst the things revealed in the
gospel of the blessed God, The sound doctrine he mentions is the teaching of our Lord and His
apostles; which, as the phrase denotes, was thoroughly sound or wholesome, especially as
opposed to the weak and distempered doctrines propounded by the false teachers whom
Timothy had to oppose. (A. Rowland, LL. B.)

The use of the law

It would appear from this text that there is a way in which the law may be used lawfully, or
rightly, from which we infer that there is also a way in which it may be used unlawfully, or
unrightly--it may be put to a right use or to a wrong one. And there is a real distinction between
this right and this wrong use of the law, which, if steadily kept in view, would be perfect
safeguard, both against the error of legality and the equally pernicious one of Antinomianism.
First, then, we use the law unlawfully when we try to make out a legal right to the kingdom of
heaven. There are two ways in which one may proceed who purposes to make out his right by his
obedience to the law. If he have a sufficiently high conception of the standard, then he is
paralyzed, and sidles into despair because of the discoveries that he is making of his exceeding
distance and deficiency from that standard; and thus he is haunted at all times by a sense of his
great insufficiency, and he never can attain to anything like solid peace. But there is another
way--he may bring down the law to the standard of his own obedience, and may bring his
conscience and conduct into terms of very comfortable equality with one another. But this is
what the Bible calls a peace which is no peace. The ruin of the soul comes out in either way of
the enterprise.
2. Having said this much on the wrong use of the law, I have only time in this discourse to
instance one right use of it. When we compare our conduct with its commandments, we
cannot fail, in our deficiency and in our distance, to be convinced of sin. (T. Chalmers, D.
D.)

The use of the law

Observe, then, of the law of God, that it has another and distinct object from that of holding
out a method by which men acquire a right to its promised rewards, even that of holding out a
method by which they acquire a rightness of character for the exercise of its fruits. The legal
right is one thing; the moral rightness which obedience confers is another. For the former object
the law must now become useless, and having fallen short of perfect obedience in ourselves, we
must now found our whole right only in the righteousness of Christ. For the latter object, the law
still contains all the use and all the importance which it ever had. It is that tablet on which are
inscribed the virtues of the Godhead; and we, by copying these into the tablet of our own
character, are restored to the likeness of God. We utterly mistake the design and economy of
that gospel, if we think that while the first function of the law has been superseded under the
New Testament dispensation, the second has been superseded also. Obedience for a legal right is
everywhere denounced as a presumptuous enterprise; obedience for a personal righteousness is
everywhere said to be an enterprise, the prosecution of which forms the main business of every
disciple, and the full achievement of which is the prize of his high calling. For the one end the
law has altogether lost its efficacy; and we, in order to substantiate its claim, must seek to be
justified only by the righteousness of Christ. Let me now, then, expound more particularly the
uses to which our observance of the law may be turned, in giving us not a right to heaven, but
the indispensable character without which heaven never will be entered by us. If, after having
laid hold of the righteousness of Christ, as your alone meritorious plea for the kingdom of
heaven, you look to the law as in fact a transcript of the image of the Godhead, and by your
assiduous keeping of this law, endeavour more and more to become like to God in Christ, this is
the legitimate and proper use of the law, and by making this use you use it lawfully. You must
not discard the law as being a thing that has no place in the system of the gospel The great end of
the gospel is to work in you a life and law of God, and by impressing the traits of that law on
your character, to make you more and more like the Lawgiver, and fit you for His
companionship. Therefore, although you discard the law in one capacity, that is not to say that
you are to discard it altogether; for there remains this other capacity--the law is that to which
you must conform yourselves in order to render you meet for the inheritance of the saints. We
see, then, that though this obedience of ours to the law of God never can make out for us a
judicial right for heaven, yet that this obedience, and this alone makes out our personal
meetness for heaven. We can separate, in idea, the judicial from the personal meetness for
heaven, and while we lay an entire stress on the former we also count the latter indispensable.
Now, what helps us to do this is the arbitrary connexion which obtains between a punishment
and a crime in civil society. I trust you see the relation of this to our present subject. One part of
the law of God is that we should be forbearing and forgiving one with another. The circumstance
which leads us to transgress that law is just the natural heat and violence of our temper. Suppose
a man set out on the enterprise of seeking to establish a right to heaven by his obedience to the
law, then it is his duty to restrain all the outbreakings of a furious temper, but he sees he never
can succeed in making out the right by his obedience to the law, and, transgressing in one
particular, he has failed in all. Now, some thinking that they have discarded the law, in as far as
its power to obtain for them a right to heaven is concerned, and that in discarding it they have
gone to Christ, are apt to think they are quit of the law altogether. But we say they are not
because there still remains another end--another important capacity in which they are still to
use the law even after they have united themselves to Christ. What is this capacity? and of what
use is the law after this step has been taken? Here is the use of the law. All that you have gotten
by your faith in Christ is a right to the kingdom of heaven. But the kingdom of heaven is peace
and righteousness and joy. The kingdom of heaven is within you, and the essential joy of heaven
is that joy which springs from the exercise of good, and kind, and virtuous affections. You have
obtained a right of entering heaven and a release from the punishment of hell. But if the temper
which prompted you to those transgressions of the law still remains within you, then the
essential misery of hell remains within you. You are still exposed to all the misery that is
incurred by the exercise of furious and malignant passions. You must have a rightness of
character--you must get quit of all those immoral, vile, and wretched things which by nature
adhere to you, and your salvation is begun here by a gradual process of deliverance from the
wickedness of your hearts and lives, and which, perfected, renders you meet for the inheritance
of the saints; so that this use of the law is an indispensable thing, although the law has failed, or
rather you have failed, in making out your right to heaven by your obedience to its precepts. If a
believer could be delivered from the fear of hell and were to remain in character and effect just
what he was, a portion of the misery of hell would still adhere to him. His mind, in respect of all
these painful sensations, may be as unrelenting as ever. The man that has this unsanctified
feeling in his heart carries hell about with him. In respect of the material ingredients of torture,
it is conceivable that he may be saved by being justified, but in respect of the moral ingredients
to be saved he must be sanctified. Therefore we see that though the law is of no use, it is just by
obeying this law that you make out your sanctification, and the one is just as indispensable as
the other. The thing I want is that you will not put asunder what God has joined. It is not
enough, then, to obtain a mere translation from what is locally hell to what is locally heaven.
There must be an act of transformation from one character to another. Or, if faith is to save
them, they must be sanctified by faith; and if it is not by the law that they are to obtain their
right of entering into heaven, most assuredly it is by their obedience to the law that they have
obtained that heaven shall be to them a place of enjoyment, for without it heaven itself would be
turned into a hell. And without going for illustration to the outcasts of exile and imprisonment,
the very same thing may be exemplified in the bosom of families. It is not necessary that pain be
inflicted on bodies by acts of violence in order to make it a wretched family. It is enough that
pain be made to rankle within every heart; from the elements of suspicion, hatred, and disgust,
an abode of enjoyment may be turned into an abode of the intensest misery. Having thus
endeavoured to make palpable to you that the hell of the New Testament consists mainly in the
wretchedness which attaches naturally and necessarily to character, let me touch on the
opposite and more pleasing side of the picture--the heaven of the New Testament, as consisting
mainly in the happiness which attaches naturally and necessarily to character. I have no idea of
a man carrying in life with him the security that he is a justified person, and at the same time a
bad member of society, making his whole family miserable. If he perseveringly and
presumptuously go on with his disobedience to the law, that man is not in the way of salvation at
all. Were it real, the first doing of faith in Christ would be to work love in his heart. It would
show itself in all sorts of ways in the walk and conversation. But the main happiness of heaven is
just the happiness that springs from righteousness, peace, and joy in the Holy Ghost. And
though you have the right of entering there if you have not these things you have no heaven at
all. If your life has in it the character of hell, taking you out of one place and putting you into
another will not make you happy. The kingdom of God is not in you. To enjoy a brilliant and
picturesque heaven a man must be endowed with a seeing eye; to enjoy a musical heaven he
must be endowed with a hearing ear; to enjoy an intellectual heaven he must be endowed with a
clear and able understanding; and to enjoy the actual heaven of the New Testament into which
all who are meet on earth are soon to be transported, he must be endowed with a moral heart.
So that the very essence of salvation shall consist in the personal salvation by which man is
rendered capable of being a happy and congenial inmate of heaven. This might be made obvious
to you in the lessons of your own experience with man--the connection between the character
and the happiness of man. (T. Chalmers, D. D.)

The lawful and unlawful use of law

He does not, like a vehement polemic, say Jewish ceremonies and rules are all worthless, nor
some ceremonies are worthless, and others essential; but he says the root of the whole matter is
charity. If you turn aside from this all is lost, here at once the controversy closes. So far as any
rule fosters the spirit of love, that is, is used lawfully, it is wise, and has a use. So far as it does
not, it is chaff. So far as it hinders it, it is poison.

I. The unlawful use. Define law. By law, Paul almost always means not the Mosaic law, but
law in its essence and principle, that is, constraint. This chiefly in two forms expresses itself--
first, a custom; second, a maxim. As examples of custom we might give circumcision, or the
Sabbath, or sacrifice, or fasting. Law said, thou shalt do these things; and taw, as mere law,
constrained them. Or again, law may express itself in maxims and rules. Principle is one thing,
and maxim is another. A principle requires liberality, a maxim says one-tenth. A principle says,
A merciful man is merciful to his beast, leaves mercy to the heart, and does not define how; a
maxim says, thou shalt not muzzle the ex that treadeth out thy corn. A principle says, forgive; a
maxim defines seven times; and thus the whole law falls into two divisions. The ceremonial
law, which constrains life by customs. The moral law, which guides life by rules and maxims.
Now it is an illegitimate use of law:
1. To expect by obedience to it to make out a title to salvation. By the deeds of the law shall
no man living be justified. Salvation is by faith: a state of heart right with God; faith is
the spring of holiness--a well of life. Salvation is not the having committed a certain
number of good acts. Salvation is Gods Spirit in us, leading to good. Destruction is the
selfish spirit in us, leading to wrong. For a plain reason then, obedience to law cannot
save because it is merely the performance of a certain number of acts which may be done
by habit, from fear, from compulsion. Obedience remains still imperfect. A man may
have obeyed the rule, and kept the maxim, and yet not be perfect. All these
commandments have I kept from my youth up. Yet lackest thou one thing. The law he
had kept. The spirit of obedience in its high form of sacrifice he had net.
2. To use it superstitiously. It is plain that this was the use made of it by the Ephesian
teachers (1Ti 1:4). It seemed to them that law was pleasing to God as restraint. Then
unnatural restraints came to be imposed--on the appetites, fasting; on the affections,
celibacy. This is what Paul condemns (1Ti 4:8). Bodily exercise profiteth little. And
again, this superstition showed itself in a false reverence--wondrous stories respecting
angels--respecting the eternal genealogy of Christ--awful thoughts about spirits. The
apostle calls all these, very unceremoniously, endless genealogies (1Ti 1:4), and old
wives fables (1Ti 4:7). The question at issue is, wherein true reverence consists:
according to them, in the multiplicity of the objects of reverence; according to St. Paul, in
the character of the object revered.
 3. To use it as if the letter of it were sacred. The law commanded none to eat the shewbread
except the priests. David ate it in hunger. If Abimelech had scrupled to give it, he would
have used the law unlawfully. The law commanded no manner of work. The apostles in
hunger rubbed the ears of corn. The Pharisees used the law unlawfully in forbidding that.

II. The lawful use of law.

1. As a restraint to keep outward evil in check The law was made for sinners and
profane. Illustrate this by reference to capital punishment. No sane man believes that
punishment by death will make a nations heart right, or that the sight of an execution
can soften or ameliorate. Punishment does not work in that way. The law commanding a
blasphemer to be stoned could not teach one Israelite love to God, but it could save the
streets of Israel from scandalous ribaldry. And therefore clearly understand, law is a
mere check to bad men: it does not improve them; it often makes them worse; it cannot
sanctify them. God never intended that it should. Hence we see for what reason the
apostle insisted on the use of the law for Christians. Law never can be abrogated. Strict
rules are needed exactly in proportion as we want the power or the will to rule ourselves.
It is not because the gospel has come that we are free from the law, but because, and only
so far as, we are in a gospel state. It is for a righteous man that the law is not made, and
thus we see the true nature of Christian liberty.
2. As a primer is used by a child to acquire by degrees, principles and a spirit. This is the use
attributed to it in verse 5. The end of the commandment is charity. Compare with this
two other passages--Christ is the end of the law for righteousness, and love is the
fulfilling of the law. Perfect love casteth out fear. In every law there is a spirit, in every
maxim a principle; and the law and the maxim are laid down for the sake of conserving
the spirit and the principle which they enshrine. Distinguish, however. In point of time,
law is first--in point of importance, the Spirit. In point of time charity is the end of the
commandment--in point of importance, first and foremost. The first thing a boy has to
do is to learn implicit obedience to rules. The first thing in importance for a man to learn
is to sever himself from maxims, rules, laws. Why? That he may become an Antinomian,
or Latitudinarian? No. He is severed from submission to the maxim because he has got
allegiance to the principle. He is free from the rule and the law because he has got the
Spirit written in his heart. (F. W. Robertson, M. A.)

The moral teaching of the Gnostics: its modern counterpart

The speculations of the Gnostics in their attempts to explain the origin of the universe and the
origin of evil, were wild and unprofitable enough; and in some respects involved a fundamental
contradiction of the plain statements of Scripture. But it was not so much their metaphysical as
their moral teaching which seemed so perilous to St. Paul. Their endless genealogies might
have been left to fall with their own dead weight, so dull and uninteresting were they. But it is
impossible to keep ones philosophy in one compartment in ones mind, and ones religion and
morality quite separate from it in another. However unpractical metaphysical speculations may
appear, it is beyond question that the views which we hold respecting such things may have
momentous influence upon our life. It was so with the early Gnostics, whom St. Paul urges
Timothy to keep in check. The sound doctrine has its fruit in a healthy, moral life, as surely as
the different doctrine leads to spiritual pride and lawless sensuality. The belief that Matter and
everything material is inherently evil, involved necessarily a contempt for the human body. This
body was a vile thing; and it was a dire calamity to the human mind to be joined to such a mass
of evil. From this premise various conclusions, some doctrinal and some ethical, were drawn. On
the doctrinal side it was urged that the resurrection of the body was incredible. Equally
incredible was the doctrine of the Incarnation. How could the Divine Word consent to be united
with so evil a thing as a material frame? On the ethical side the tenet that the human body is
utterly evil produced two opposite errors--Asceticism and Antinomian sensuality. And both of
these are aimed at in these Epistles. If the enlightenment of the soul is everything, and the body
is utterly worthless, then this vile clog to the movement of the soul must be beaten under and
crushed, in order that the higher nature may rise to higher things. The body must be denied all
indulgence, in order that it may be starved into submission (1Ti 4:3). On the other hand, if
enlightenment is everything and the body is worthless, then every kind of experience, no matter
how shameless, is of value, in order to enlarge knowledge. Nothing that a man can do can make
his body more vile than it is by nature, and the soul of the enlightened is incapable of pollution.
Gold still remains gold, however often it is plunged in the mire. The words of the three verses
taken as a text, look as if St. Paul was aiming at an evil of this kind. These Judaizing Gnostics
desired to be teachers of the Law. They wished to enforce the Mosaic Law, or rather their
fantastic interpretations of it, upon Christians. They insisted upon its excellence, and would not
allow that it has been in many respects superseded. We know quite well, says the apostle, and
readily admit, that the Mosaic Law is an excellent thing; provided that those who undertake to
expound it make a legitimate use of it. They must remember that, just as law in general is not
made for those whose own good principles keep them in the right, so also the restrictions of the
Mosaic Law are not meant for Christians who obey the Divine will in the free spirit of the
gospel. Legal restrictions are intended to control those who will not control themselves; in
short, for the very men who by their strangest doctrines are endeavouring to curtail the liberties
of others. In a word, the very persons who in their teaching were endeavouring to burden men
with the ceremonial ordinances, which had been done away in Christ, were in their own lives
violating the moral laws to which Christ had given a new sanction. They tried to keep alive, in
new and strange forms, what had been provisional and was now obsolete, while they trampled
under foot what was eternal and Divine. If there be any other thing contrary to the sound
doctrine. In these words St. Paul sums up all the forms of transgression not specified in his
catalogue. The sound, healthy teaching of the gospel is opposed to the morbid and corrupt
teaching of the Gnostics, who are sickly in their speculations (1Ti 6:4), and whose word is like an
eating sore (2Ti 2:17). Of course healthy teaching is also health-giving, and corrupt teaching is
corrupting; but it is the primary and not the derived quality that is stated here. It is the
healthiness of the doctrine in itself, and its freedom from what is diseased or distorted, that is
insisted upon. Its wholesome character is a consequence of this. The extravagant theories of the
Gnostics to account for the origin of the universe and the origin of evil are gone and are past
recall. It would be impossible to induce people to believe them, and only a comparatively small
number of students ever even read them. But the heresy that knowledge is more important than
conduct, that brilliant intellectual gifts render a man superior to the moral law, and that much of
the moral law itself is the tyrannical bondage of an obsolete tradition, is as dangerous as ever it
was. It is openly preached and frequently acted upon. The great Florentine artist, Benvenuto
Cellini, tells us in his autobiography that when Pope Paul

III. expressed his willingness to forgive him an outrageous murder committed in the streets
of Rome, one of the gentlemen at the Papal Court ventured to remonstrate with the Pope for
condoning so heinous a crime. You do not understand the matter as well as I do, replied Paul
III.: I would have you to know that men like Benvenuto, unique in their profession, are not
bound by the laws. Cellini is a braggart, and it is possible that in this particular he is romancing.
But, even if the story is his invention, he merely attributes to the Pope the sentiments which he
cherished himself, and upon which (as experience taught him) other people acted. Over and over
again his murderous violence was overlooked by those in authority, because they admired and
wished to make use of his genius as an artist. Ability before honesty was a common creed in
the sixteenth century, and it is abundantly prevalent in our own. The most notorious scandals in
a mans private life are condoned if only he is recognized as having talent. It is the old Gnostic
error in a modem and sometimes agnostic form. (A. Plummer, D. D.)

The right use of the Divine law

When we look around us, we see that God governs all by established rules. His government
enters into all the minutiae of providence. But when we leave this government, where we ought
to leave it, in the hands of almighty wisdom and power, and ascend to the spiritual world, there
we find the great difference there is between created and uncreated, between the imperfection of
man and the perfection of God. Let us consider--

I. The infinite perfection of the law of God. The law, says the apostle, is holy; and the
commandment holy, just, and good; and why? because God Himself is holy, just, and good.
1. To understand the perfection of this law we must consider also the relation subsisting
between the Governor and the governed. They are all dependent for everything, both new
and for ever, upon Him. No man upon earth has a right to legislate, but as the
representative of God Himself. Why is a father a legislator in his own family? because he
is a father? No; but because God has invested him with that right. Moreover, legislation
is not a something arbitrary in the Deity; His legislation flows from His own essential
perfection. It must be what it is, it cannot be otherwise.
2. Consider the law of God as to its commandments. It requires, in the first place, supreme
love to God; involving the exercise of all the affections of the heart. The commands of
this law require, also, fraternal love.
3. Consider the law of God as to its curse. In this respect, also, it will appear to be just and
good. Does it seem unkind? No; for it throws the sinner no farther from God than he
throws himself.
4. The law of God, then, is immutable and eternal. The law of God must necessarily relate to
every inhabitant of heaven, of earth, of hell.
5. Consider the law of God under the Adamic covenant. It connected life with obedience,
death with disobedience.
6. Consider the law of God under the Mosaic dispensation.

II. The uses of the law of God. The law is good, if a man use it lawfully.
1. The law is abused and insulted by transgression. What is said of wisdom may be said of
this law; he that sinneth against Me wrongeth his own soul.
2. The law is insulted and abused when men endeavour to justify them selves by it. This
must arise, first, from ignorance of themselves; and, secondly, from ignorance of the law
of God. Paul says of the Jews, they have a zeal of God, but not according to knowledge.
For they, being ignorant of Gods righteous ness, and going about to establish their own
righteousness, have not submitted themselves unto the righteousness of God. The whole
ceremonial law taught men that they were to be justified by another--that sin was to be
atoned for.
3. And the law is insulted and abused whenever men endeavour to justify themselves, in the
least degree, by it.
4. And not only is the law insulted and abused when men reject the law, but also when they
reject the remedy for their disobedience. The rejection of the gospel is the greatest and
most dreadful act of disobedience to the law. It is an insult offered to the government of
God, and a wanton rejection of His goodness.
But what are the uses of the law?
1. We should view it as fulfilled by Jesus Christ. But Christ died also for His brethren, that
 He might bring them to a state of perfect conformity to the law, and preserve them in
that state for ever. The apostle speaks of being under the law to Christ; this is the state
of the believer on earth, and this will be his state for ever.
2. To use the law aright, is to study it perfectly, and to see its beauty as it was exemplified in
Christ.
3. To use the law aright is to connect it intimately with faith. There is a more intimate
connection between faith and the law of God than we can possibly describe. By believing
in Christ we honour the law as a covenant, in its commands, and its curse; and when we
take it as a rule of life we honour it altogether.
4. The law is used and honoured as it should be, when we make it the guide of our dally
conduct, when we aim to bring all our actions as near to the law of God as possible. (W.
Howels.)

The right use of the law

The apostle speaks like one possessed of the full assurance of understanding, in the mystery of
God and of Christ. We know, says he, that the law is good: we know it by Divine inspiration,
by rational deduction, and also by experience. This may be applied to the ceremonial law, by
which the Jews were distinguished from all other nations as Gods peculiar people. They were
hereby directed how to worship God, and how they were to be saved. It was a shadow of good
things to come, and afforded a typical representation of the blessings of the gospel. But it is the
moral law which the apostle principally intends: and this is truly good in itself, whether we use it
lawfully or not. It is a copy of the Divine will, a transcript of the Divine perfections. If we do not
approve of this law, it is because we are ignorant of its nature and are at enmity against God.
The law is holy, and the commandment holy, just and good: and I delight in the law of God
after the inward man (Psa 119:28; Rom 7:12; Rom 7:22).

I. Notice some instances in which she divine law is used unlawfully.

1. In thinking that Christs obedience to it renders our obedience unnecessary.
2. When, instead of judging ourselves by the law, we take occasion from it to judge
uncharitably of others, we use it unlawfully. Thus did the Pharisees: This people who
know not the law are cursed, said they.
3. In depending upon the works of the law for justification before God, we make an
improper use of the law; and that which is good in itself ceases to be good to us.

II. Consider what are the proper uses of the divine law. The law is good, if a man use it
lawfully.
1. It serves as a glass or mirror, in which we may behold the majesty and purity of God, and
the guilty and wretched state of man.
2. It acts as a restraint upon our lusts and corruptions. If it be asked, Wherefore serveth the
law? The answer is, It was added because of transgressions; that is, to prevent them by
curbing the unruly passions and appetites of men.
3. The law is properly used as a means of conviction. By the law is the knowledge of sin,
and without it sin could not be fully known. When the commandment came, says Paul,
sin revived, and I died.
4. It is a complete directory, or rule of conduct. One great end of the law ever was, and ever
will be, to instruct us in our duty towards God, ourselves, and our neighbour. Like the
pillar of fire which guided the Israelites through the wilderness, it is a light to our feet,
and a lamp to our paths.
 5. It serves as a criterion by which to judge of our experience, and whether we be the
subjects of real grace. (B. Beddome, M. A.)

On the law

I. In the first place, then, we beg your attention to the character and requirements of Gods
law.
1. This law, in the first place, is holy. It is the offspring of the mind of Deity, which is
perfectly pure. It is the spotless transcript of Gods holiness. It is the faithful
representation of His moral excellence and perfection.
2. It is not only holy, but it is just. It is the standard of right, and the infallible standard of
right. In all that it claims, in all that it forbids, in all that it inculcates, it is perfectly just
to God the Lawgiver, and perfectly just to man the subject of His laws.
3. Moreover, the law is good. It is a kind and merciful law. The motive which prompted the
promulgation of it was a motive of benevolence.
4. I beg to remind you that it is a supreme law; universal in its obligations, and binding on
the consciences of every rational, intelligent, and accountable being.
5. I must beg you to remark, in the fifth place, that the law is unchangeable; and for this
plain reason, because it is perfectly holy, perfectly just, perfectly good. Whatever change
there is wrought in the law, it must be either for the better, or for the worse. If the law be
already perfect, it cannot be changed for the better; and that God should change His law
for the worse, is an idea not for a moment to be admitted into any rational
understanding.
6. Let me further observe that this law is also eternal; for the very reasons to which I have
already adverted. It requires not only a personal obedience but a perfect obedience. We
must not only obey in some things but in all things--all things which are written in the
book of the law to do them. This obedience, also, must be perpetual. It is not a mans
obeying the law to-day and violating it to-morrow, which will constitute the obedience
which it requires: for Cursed is every one that continueth not in all things written in the
book of the law to do them.

II. Wherefore then serveth the law? If such are its characters, and such are its
requirements, and every living man must feel that he is utterly incapable of rendering that
personal, perfect, and perpetual obedience which the law requires, wherefore then serveth it?
1. The law of God serves for instruction. It holds up to our view the standard of right and of
wrong.
2. The law serves for conviction--conviction of sin: and this it does in three ways. First, it
demonstrates to us the evil of sin in its direct contrariety to Gods nature and will. I had
not known sin--I had not been acquainted with sin--except the law had said, Thou shalt
not covet. But the law of God not only demonstrates what sin is, but it brings home a
sense and a conviction of it, to the conscience of the sinner. Once more, the law serves
for conviction, inasmuch as it utterly silences and stops the mouth of every transgressor,
by showing him that he stands without excuse in the presence of the Lawgiver, on the
ground of his manifold delinquencies and his innumerable breaches of this law. The law
serves, in the third place, for condemnation. It will be the rule by which every sinner who
perishes will be condemned at the last great day: for the wages of sin is death. Fourthly,
the law serves to magnify the all-sufficiency and perfection of that justifying
righteousness, which Christ, as the surety of His people, has supplied. In the fifth place,
this law serves as a rule of life and a directory of conduct to all who are the subjects of
 Gods moral government. Some persons have adopted that most pernicious sentiment,
that the law of God is not a rule of life to the believer. But I ask, why not? Cannot you
easily conceive that the law of God may be annulled and abrogated in one view of it, and
remain altogether in full force in another view of it? As a covenant, it is utterly taken out
of the way; because it has been gloriously fulfilled in the person of the Surety. And
therefore, now, by the deeds of the law no flesh living shall be justified. But it would be
indeed a strange and most anomalous thing, if God, in removing His law as a covenant,
should have disannulled that law as the rule of life. I speak it with all reverence, this is a
thing which God Himself could not do; and for this plain reason, that the law is just a
transcript of His own pure and perfect mind; the law is just the revelation of His holy
and unchangeable will; and unless He could destroy His own perfect mind, and unless
He could alter His own immutable will, then His law must ever remain the rule of life
and manners, not only to all His redeemed children, but to all intelligences in heaven
and in earth.

III. Then, what is necessary in order that we may use the law lawfully?
1. We should daily appeal to it, as the standard of action, the rule of self-examination, and
the instrument of penitential conviction.
2. In the next place, be it remarked, that when we habitually divorce ourselves from the law
as a covenant, as a means of justification, and as a ground of hope, we use it lawfully.
3. We use this law lawfully, in the third place, when Christ becomes inexpressibly dear to
our hearts, as having honoured and fulfilled the law, placed it in the position of its just
authority and importance, and at the same time redeemed us from its curse and from its
punishment.
4. We use the law lawfully when, conscious of our own weakness and incapacity to fulfil its
requirements, we are earnest in prayer for the Spirit of grace to renew and sanctify our
nature, and to strengthen us to a compliance with all the known will of God.
5. Again, the law is used lawfully when we make it our constant study, and aim, to exemplify
is holy requirements--to show the law of God in our habitual walk, in our life, our spirit,
our behaviour. Ye are a chosen generation, a royal priesthood, an holy nation, a peculiar
people; that ye should show forth the praises of Him who hath called you out of darkness
into His marvellous light. (G. Clayton, M. A.)

The proper uses of the law

The law is good, says the apostle, if a man use it lawfully. Consequently there is an
unlawful use of the law. What, then, is the lawful use of the law?

I. To show us our need of a saviour. By the law is the knowledge of sin. And again, The law
was our schoolmaster to bring us to Christ. Let us take but a cursory view of the various
commandments, and we shall find that we have individually violated them all, and thus are
verily guilty before God.

II. Observe, then, that in this case the law serves as a rule to regulate our behaviour. Like so
many poles or beacons placed along a difficult navigation, or so many finger-posts erected along
a road, the several commandments serve to indicate our course heavenward. If we wish to
secure in the most effectual manner the fidelity of a son or a servant, we shall not proceed by a
system of terror, but rather by one of authority, tempered by gentleness and kindness. Precisely
such is the system adopted by the Father of mercies in the gospel. Seeking not the compulsory
eye-service of the convict, but the cheerful and cordial obedience of an attached child, He
employs a plan exquisitely suited to this desired end. He deals with us as creatures of reason and
feeling. He knows that affection must be won, not forced; that men are not to be driven, but
drawn into love. Accordingly the Christian, now that he is justified by faith, obeys the law
immeasurably better than he ever did, or could do before.
1. For now he obeys it not merely in the letter, but in the spirit; not as of necessity, but
willingly; not partially, but universally. He esteems Gods commandments concerning all
things to be right.
2. And then he has now what he had not before, namely, the aid of the Holy Spirit working
in him both to will and to do, and causing him, like water at the roots of a tree, to bring
forth the fruits of righteousness to the Divine praise and glory. And now behold the
necessary, the indissoluble connection between justification and sanctification. A person
is justified through faith, which, uniting him to Christ, gives him an interest in His
righteousness. Then this faith produces obedience by producing love. Faith worketh by
love. It becomes a living principle in the heart, urging to the performance of all such
good actions as God has prescribed; and therefore this is termed the obedience of faith.
(J. E. Hull, B. A.)

The use of the law

I. We consider the institution, extent and application of the law. When God formed man
upright in His own image, the moral law, which inculcates eternal, unchangeable truth and
perfect goodness, was written in his heart. By the fall, the fair image of Gods purity was defaced,
some faint lines of distinction only of right and wrong being left upon the natural conscience.
When God was about to separate to Himself the people of Israel, with a view to preserve and
perpetuate in the earth the knowledge of His character and will, He gave them the law from
Sinai, not now inscribed on their hearts as before, but engraven on two tables of stone. Such was
the institution of the law. We proceed to its extent and application. The moral law of the ten
commandments is a complete summary of all human duty to God, to each other, and to
themselves. We are not to limit the commandments to their literal meaning; otherwise a great
part of our thoughts, and words, and even of our actions would be exempt from the notice and
control of the law of God. It has the whole Word of God for its expositor, the regulation of the
whole sphere of human principle and action for its object. The law is spiritual. It does not
merely regard the outward action, it goes down into the heart and motives, and tries every
thought, intention, and principle of the soul.

II. To consider how it is lawfully used.

1. We use it lawfully when we receive and respect it in its full extent, and in every part of it.
There is hardly any man, however wicked, who does not feel something like reverence for
some parts of Gods commands. A man will coolly break and profane the Sabbath who
dares not curse and swear.
2. We use the law lawfully when we bring every part of our character, the inward as well as
the outward man, to the test of its requirements. An action, though apparently agreeable
to the law of God, if it originate in some base, selfish, unholy motive, is in His sight an act
of disobedience, a positive sin. Jehu did an action which the law required, when he
rooted idolatry out of the land; but it soon appeared that his object was not the glory of
God, but his own distinction and advancement. Neither was Amaziahs conduct better
than splendid sin, who did that which was right in the sight of the Lord, but not with a
perfect heart.
3. We use the law lawfully when we seriously believe, and rally admit that it contains eternal
and unalterable truth, that our holy God could not have given a law less holy, less
 extensive; that every being, in proportion as he is holy and fit for heaven, loves the law;
that every transgression of it must expose us to Divine justice as guilty offenders; that the
penalty of every sin is death eternal; and that till we seek mercy and forgiveness in His
appointed way for each sin of our lives, the curse of the law, and the wrath of God abide
upon us. All this must be true in the very nature of things.

III. This lawful use of the law answers good ends, produces. Happy effects upon us, whatever
our state and character may be.
1. This lawful use of the law is good for the unconverted, whether a wicked or a self righteous
man. When, under a serious and spiritual understanding of the law, he not only surveys
his actions but enters with its light into the secret chambers of his heart, he discovers his
true character in all its horrid deformities. He perceives that his heart has never felt the
love of God, the principle of all true obedience. His best actions are now seen in their
proper light, as needing the mercy, not claiming the reward of his holy God. He cannot
be saved by works under the law, except he keep it perfectly. But if he could forget all his
past sins, he finds that the law is so pure and extensive that he cannot keep it for a day.
The more he tries the more he is condemned. In this awful state the gospel points his
despairing eye to the Cross. Behold the Lamb of God which taketh away the sins of the
world. Thus the law is our schoolmaster to bring us to Christ. It drives us from Sinai to
Calvary. It pulls down every false foundation of hope, that we may build on Christ alone,
the rock of ages.
2. After the law has brought a penitent sinner to Christ for pardon, peace, and life, it is, if
lawfully used, good and useful to him as a justified believer. He is called to be holy; and
the practical part of the Word of God, which is a comment upon the law, shows him at
large what is sinful and what is holy. It therefore becomes a light to his feet and a lamp to
his paths. To be conformed to the law is to be conformed to the image of God, and to be
capable of heavenly happiness with Him.
(1) Let me entreat you, if you regard your immortal souls, diligently to read, hear, and
meditate upon the Word of God at large, which explains the law and will of God by
precept, and illustrates them by example.
(2) Let your hearing and study of the Word of Life be ever accompanied with earnest
humble prayer to God, for the powerful aid of His grace to give you a spiritual taste
and judgment to dispel your ignorance, to guide you into all truth, and to fasten it
with power on your hearts.
(3) In considering the* several parts of the law of God your object should be to
comprehend its full bearing, extent, and meaning. In order to succeed you cannot
take a better model than our Saviours view and explanation of a part of the law in
His sermon on the mount. (J. Graham.)

Using the law

A Chinese correspondent of the New York Christian Weekly sends some instances of how
Chinese preachers meet questions and preach, of which the following is one:--Bishop Russell,
of Ningpo, recently told us of a helper of his who was preaching on the Ten Commandments,
when a man suddenly entered and walked rapidly forward to the desk. What have you got
there? he asked in a loud voice. The helper immediately replied, I have a foot-rule of ten inches
(the Chinese foot has ten inches, as the foot everywhere ought to have), and if you will sit down
I will measure your heart. And he proceeded with his ten-inch rule to show how short his
hearers were according to Gods measure.
The law good
 No doubt the law restrains us; but chains are not fetters, nor are all walls the gloomy precincts
of a jail. It is a blessed chain by which the ship, now buried in the trough, and now rising on the
top sea, rides at anchor, and outlives the storm. The condemned would give worlds to break his
chain; but the sailor trembles lest his should snap; and when the gray morning breaks on the
wild lee-shore, all strewn with wrecks and corpses, he blesses God for the good iron that stood
the strain. The pale captive eyes his high prison-wall to curse the man who built it, and envies
the little bird that perches upon its summit; but were you travelling some Alpine pass, where the
narrow road, cut out of the face of the rock, hung over a frightful gorge, it is with other eyes you
would lock on the wall that restrains your restive steed from backing into the gulf below. Such
are the restraints Gods law imposes. (T. Guthrie, D. D.)

Applying the law

The Bishop of Moosonee, whose diocese is in the region of the Hudsons Bay territory, and
inhabited chiefly by Ojibbeway Indians and Esquimaux, said, Let me take you in thought to a
place a hundred miles distant from my own home in that country--a place called Ruperts
House. One morning I had before me a large congregation of Indians. I knew that among them
there were four men who only a month or two before had murdered their fathers and mothers,
and I intentionally placed those men directly in front of me. I called attention to the Ten
Commandments. I read the Fourth Commandment and explained it, and I also read the sixth
and explained it, and when I had done I put questions to the four men to whom I have just
alluded. I said to the first, Who killed his father? I said to the second, Who killed his mother? I
said to the third, Who killed his mother-in-law? I said to the fourth, Who killed his father?
And each of those men replied without blushing, It was I who did it. Of what crime were those
poor murdered people guilty? They were guilty of a crime of which we may any of us be guilty,
and of which some of us here already begin to be guilty--the crime of growing old. Accordingly
the old father and mother were told that they had lived long enough and that it was time for
them to die, and the bow-string was speedily placed round their necks, and with one son pulling
at one end, and another son or perhaps a daughter at the other, the poor old people were
deprived of life, and then hastily flung into a grave. Happily this state of things has now passed
away.
Design of the law
An American gentleman said to a friend, I wish you would come down to my garden and taste
my apples. He asked him about a dozen times, but the friend did not come, and at last the fruit-
grower said, I suppose you think my apples are good for nothing, so you wont come and try
them. Well, to tell the truth, said the friend, I have tasted them. As I went along the road I
picked up one that fell over the wall, and I never tasted anything so sour in all my life; and I do
not particularly wish to have any more of your fruit. Oh, said the owner of the garden, I
thought it must be so! Those apples around the outside are for the special benefit of the boys. I
went fifty miles to select the sourest sorts to plant all around the orchard, so the boys might give
them up as not worth stealing; but if you will come inside you will find that we grow a very
different quality there, sweet as honey. Now you will find that on the outskirts of religion there
are a number of Thou shalt nots, and Thou shalts, and convictions and alarms; hut these are
only the bitter fruits with which this wondrous Eden is guarded from thievish hypocrites. If you
can pass by the exterior bitters, and give yourself up to Christ and live for Him, your peace shall
be like the waves of the sea. (C. H. Spurgeon.)

Sound doctrine.

Sound doctrine
 is not a thing separate from its purpose. It is not spoken from heaven merely for the sake of
informing mens minds. Is not this the heresy pervading Christian teaching; that Christian
teachers have thought of doctrine as something given them that they might exercise their minds
upon it, rather than as something which came to them in order that what God supremely loves--
a holy life--might be built up? The one great thing which has perverted mans study of the
Christian gospels is, that men have dared to forget that the gospel came to a world of sinners
that they might be reclaimed from the paths of sin and brought to righteousness again.
Wonderfully few are the mistakes which men make when they read the Bible as the law of life.
Wonderfully few are the men able to read the Bible rightly when they fasten their eyes on it for
speculation. The soul which goes to the Bible to get the thing for which it was given, gets the
thing it goes for. The soul laying hold on the heart of the New Testament finds what was in the
heart of God. It is expressed by St. Paul in the phrase, the will of God, even your sanctification.
It is certainly easy to find in the New Testament the truth of Jesus Christ. A man comes to the
Bible and says, Is not this strange and mysterious? And he points to some marvellous proof he
seems to have extorted from the plain text of the New Testament. He is using the Bible for that
for which it was not given. He is sure to go wrong, and gather from it some strange doctrine, a
fantasy which never was in the simple teaching of the Holy Spirit. Another man goes to the Bible
hungering for a better life, desiring to escape from sin; weary of the barren sinfulness of this
world he goes to the Bible for a picture of the kingdom of heaven; goes to the Bible to learn how
this world can be made the habitation of the Holy God. That man can understand, not perhaps
every truth there, for there are truths yet to be developed by certain exigencies of the world; but
he will come away full of the learning which he at present needs. The New Testament will
become to him a book of life. When St. Paul writes back from Europe to Asia, he bids Timothy
teach the disciples that the law is to be used lawfully. He tells him and them the same lesson
which we need. Let us go to our Bible for our Bibles purpose, inspiration, and a law of life, and
the idea of what God would have man to be, and the power to become what it is the purpose of
our Father that we should become. This is the teaching of the First Epistle to Timothy. The
fundamental thing which Paul said to Timothy was that he should send the Ephesians to the
Bible for the Bibles purpose. Always, spirituality is to go back to morality. The idea that man is
to be wise with the wisdom of God is to refresh itself with the idea that man is to be good with
the holiness of God. (Phillips Brooks, D. D.)

1TI 1:11
According to the glorious gospel of the blessed God.

The glorious gospel

The gospel is here characterized as glorious. It depends not for its glory on any incidental
circumstances. In its essential elements it is the same for all lands and nations, conveying glad
tidings of great joy to all people. The language of the text, with all other gloriousness, implies
the glory of perpetuity. Indeed, what is here called the glorious gospel is elsewhere called the
everlasting gospel (Rev 14:6). Bringing these phrases together, we have glory everlasting;
changeless amid changeful seasons. But having fully stated this evangelical commonness, let us
now remark that the manner in which persons are brought into connection with the gospel
varies. One is persuaded by the terror of the Lord, another is drawn by His mercy and
constrained by His love. And every one who has tasted of the joys of salvation will find his
estimate of them affected, not only by their intrinsic excellence, but by their particular
adaptation and application to his individual exigencies and personal experience. Let us, then, in
these words, transplant ourselves to Pauls position. Let us contemplate what he speaks of from
his own point of view.

I. The apostle may thus have spoken in relation to the messiah. As a Jew, Paul had longed for
Christ. This was the grand promise made to the fathers; the seed of the woman was to bruise the
serpents head; in Abraham and his seed should all families of the earth be blessed; Shiloh
should come, and to him should the gathering of the people be. Other nations glory in their
founders, and look back. The Jews expected a Deliverer, and looked forward. And hence Christ,
when He came and was recognized, gratified a peculiar, earnest, and ever-growing anticipation.
The Lord whom they looked for came to His temple, even the messenger of the covenant whom
they delighted in. It is true that Paul, in the first instance, was disappointed in Jesus--bitterly
disappointed. But that disappointment enhanced, by contrast, his delight, when he came after
all to perceive that this was indeed the Hope of Israel. He had abhorred the Christians for
neglecting the Aaronic ritual. And what an exposition of their conduct was now before him!--
that the rites had been exchanged by them for the reality; that the sacrifices were but shadows,
and found their substance in Christ; and that the Mosaic ordinances received the utmost honour
in being so fulfilled--in being done away by the accomplishment and verification of all their
foreshadowings. In one aspect the revelation was appalling. The stupendousness of the remedy
gave Paul impressions which he had never had before of the dreadfulness of the evil, compelling
him to reason that if one died for all, then were all dead. Ruined must that state have been
which called for such redemption. Paul stood aghast--sank aghast--at these thoughts. He had
supposed himself, as touching the righteousness which is of the law, to be blameless. But under
the teaching of the Cross, sin--that is the sense of sin--revived and expanded into such gigantic
dimensions, that, at the thought of it, he died: all life of self expired within him; all personal
merit paled and perished in a sense of penal desert. And what was now his relief? What was now
his refuge? That very Cross which had previously so shocked him. Thus the grandeur of the
remedy exposed to him the evil of sin; and the evil of sin commended reactively the gloriousness
of the gospel. Surely when redemption exposes the evil of rebellion--when the bitterness of the
curse is evolved by contrast with curative blessing--when blackness of darkness is discerned only
afar off, and as rendered visible by light streaming from heaven and guiding us to its portals, we
may well hear such instruction, and hail in it the Glorious gospel of the blessed God!

II. Paul might characterize the gospel as glorious, viewing it in relation to the gift of the spirit.
Palestine had had its prophets; and wondrous characters had these teachers been. These
prophets might be persecuted while they lived, but monuments were soon erected to them when
they died. Hence the disappearance of prophets was more deprecated than their severest
reprimands, and lamentation found its climax in saying, We see not our signs, there is no more
any prophet, neither is there among us any that knoweth how long (Psa 74:9). The ancient seers
were never numerous. Two or three distinguished a period. But now there is a whole company of
apostles, and inspiration is not limited to them. God pours His spirit on all flesh, and sons and
daughters prophesy in multitudes. Nor does the privilege terminate with preternatural
qualifications. These accompany and promote transforming influences far more precious.
According to His mercy He saved us by the washing of regeneration and the renewing of the
Holy Ghost, which He shed on us abundantly through Jesus Christ our Saviour. Now was the
fulfilment of the promise: Behold, the days come, saith the Lord, that I will make a new
covenant with the house of Israel, and with the house of Judah I will put My law in their
inward parts and write it in their hearts, and will be their God and they shall be My people.
The law of the Spirit of life in Christ, Jesus, Paul says, hath made me free from the law of sin
and death. The apostles exemplified such renewing power. They manifested a spiritual-
mindedness before which all grovelling sordidness might well be confounded, and, as ashamed,
hide its head. Quit a partial and suspicious discipleship! rise to the heights of a high calling! and
still multiply achievements, and still heighten attainments, tilt your religious profession bear its
own proof, and all your aims, and aspirations, and efforts, beam with the glory of the gospel of
the blessed God.

III. Paul may be supposed to have used the language of the text in relation to a favored
people and a promised land. Paul had anenthusiastic patriotism. Even self-love seemed feeble
when vying with love to his people (Rom 9:1-3). With such fervency of affection for his
countrymen, Paul beheld and deplored their imperilled condition. The Roman tyranny was
becoming every year more intolerable, and defeated insurrections only riveted and aggravated
its domination. To what would these things grow? The question was inevitable and ominous;
and, whatever desire might answer, probability, verging on certainty, pointed to the extinction
of the Jewish name and nation. What was his joy, then, when an occasion of dismay became a
source of solace, when spiritual illumination pointed beyond impending ruin to eventual
recovery, and foretold the time when all Israel should be saved. Yet another and more cheering
aspect of the case now burst upon his contemplation. The promise, that in Abraham and his
seed should all families of the earth be blessed, was apprehended by him in its vastness. His
survey, restricted before to the literal Israel, suddenly compassed the world, and embraced in all
nations the true Israel of God. (D. King, LL. D.)

The beatific God: the gospel a transcript of the character of God

The only security at any time either for sound doctrine or earnest moral practice is the gospel.
The fallacy with which the apostle contended is found operating in every time. Many would
apparently make a divorce in their own minds between the moralities of every day life and the
gospel--between works and faith. Because man is an intelligent being and must have a clear
notion of what he is doing, if he is to act worthy of his nature, his conduct must be regulated by
principle, and especially his moral conduct by a clear understanding of Gods will. What, then, is
the will of God? It is the system of truth revealed in the Scriptures; in other words, it is
orthodoxy. Of course there must be an orthodoxy, or system of right doctrine.

I. God is blessed in Himself, and therefore He has given a gospel to man. The epithet blessed,
as applied to God, is one of singular grandeur and felicity. In the highest and richest sense of the
word, God is the happy or beatific God. God is blessed in Himself, blessed in the manifestation
of Himself, and blessed in the communication to others of His own blessedness.
1. God is blessed in Himself. This is a necessity of His being. To be God is to be infinitely
happy; for God is just, good; and to be good is to be blessed. To say that a being is good is
to say that he is happy. The purity or holiness of God is one of the fountain-heads of His
blessedness. Jesus says, Blessed are the pure in heart. A pure heart is a well-spring of
blessedness; it is a bower of fragrance, and an abode of spiritual beauty. It is a bright sky
in which the thoughts sing to each other as birds in the sunny air; it is a home of the Holy
Ghost. What, then, must be the blessedness of God! He is the holy heart of the universe;
the light of light. God is happy because He is perfect. We have never known what it is to
be perfect. From first to last in this life we are imperfect, and it is a painful thing to be
imperfect. Not only to be so, but to know it--to have the clear consciousness that we carry
imperfection within us; to feel that there is a discord at the very centre of our life--that
surely is a sharp thorn in the heart. To have come to the vision of an ideal life, which we
recognize to be our true and proper life, and love as such, while at the same time we are
in bondage to a variety of mean restrictions; this is the cause of unhappiness and unrest.
But God is the all-perfect One--harmonious, complete, self-sufficient, and therefore He is
the blessed God. God is happy because He is almighty. Our weakness is to us a constant
source of pain. We think we should be happy if only we had strength for every
emergency, and if the arm could always fully second the will. But we live and die with the
 sorrowful conviction that, however splendid our projects, our performances are mean.
With God, however, there is nothing of this. Above all, God is happy because He is the
God of Love. The living essence of the God head has a name, and that name is Love. This
is the one supreme joy of the universe; that great affinity, that beautiful spiritual
attraction, which draws all souls together in peace and concord, by drawing them unto
God. God is love, and therefore He is happy. This is the reason why God might not, and
did not keep His blessedness to Himself. Although He was infinitely blessed in Himself
in eternity, before angel, or world, or man appeared, He did not remain the sole
possessor of this immense, this uncreated felicity. He decreed to unfold the hidden
wealth of eternity; to manifest Himself, and to bring forth an image of Himself, in the
form of an intelligent and moral being, who should be able to reflect His glory and to
share His blessedness. Hence creation; hence the manifested wonders of providence in
time; and hence eternal redemption. And so, having looked for a little at the self-
possessed, inherent blessedness of God, let us now glance at--
2. God is blessed in the manifestation of Himself. All true work is a pleasure. It is a joy to
produce anything. The exercise of power, the facility to act, the creation of a thought, the
production of a work of art--each of these manifestations gives pleasure to the person
who puts its forth. A child has pleasure in the gradual awakening of its nature, and the
first exercise of its faculties. It delights in the discovery and manifestation of its powers,
one by one. It delights to be able to walk and to speak. A school-boy, who is a true
student, has pleasure first in mastering a problem, and, after that, in exhibiting his
mastery over one domain of knowledge after another. A young artizan has pride in the
performance of his first piece of independent work, and in earning his first wage. He
feels that he is of some worth to the world. In the higher walks of human effort--in the
productions of art and literature, the true artist has a pure joy. As the poem, or the
picture, or the statue is slowly elaborated, the artist is bringing forth into palpability the
fair image that has hitherto dwelt in the ideal world of the soul. There is a blessedness in
the manifestation of ones true self. Let these faint analogies remind us of the
blessedness of God in the forth putting of His power. He is the Creator, the Supreme
Worker, the one Original Producer. He has brought forth the universe. The universe is
Gods work. And what a work is that! So vast, so beautiful, so profound! Because God is
God it must be a joy to Him to bring forth angels, and worlds, and men; and the proof
that God rejoiced in His own creation is to be found in the fact that He Himself blessed
it, and called it very good.
3. God is blessed in the communication to others of His own blessedness. He who works a
work merely that he may delight himself therewith, even although that work is beautiful
and good, has not reached the highest blessedness. This consists in making others
blessed. He who lives for himself alone can never know what the highest blessedness is.
To seek to shut up happiness in ones own heart is to embitter and destroy it altogether;
for selfishness and blessedness can never keep company. Men are unhappy just in
proportion as they are selfish; and consequently God is blessed because He is absolutely
unselfish. Even in eternity God was not alone in His blessedness; for there are three
persons in the adorable Godhead, and from eternity there was fellowship in God, and the
high interchange of love. The Gospel was an eternal purpose of God. Yea, how
marvellous it is that sin has become the very occasion in connection with which God has
revealed the wonders of His grace, and given the highest manifestation of His own
happiness and glory. The highest joy of God is the joy of saving souls, It is a blessed thing
to communicate happiness to the unfallen, and preserve them in their felicity; but it is
more blessed to give joy to the miserable, and open up a way by which the wretched and
the impure may return to the very bosom of God. And since these are the tidings; since
this is the message of gladness that the gospel brings to every man, how fitly may it be
 styled the glorious gospel of the blessed God!

II. God has given a glorious gospel to man, and therefore man should bless God. In the verse
from which the text is taken the apostle speaks of the gospel as something committed to his
trust. Notice here some of the particulars in respect of which the epithet glorious may be
applied to the gospel. The gospel is glorious in its own character; in its authorship; in its
unfoldings; and in its everlasting issues.
1. It is glorious in its own character. It is the Almighty God proclaiming an amnesty to sinful
men. Surely that is a great fact in the history of this universe. What can exceed in glory
such a proclamation?
2. The gospel is glorious in its authorship. Everything God has made is glorious in having
Him as its author. Throughout the whole of Gods workings, everything speaks of His
glory.
3. The gospel is glorious in its unfolding. All the other manifestations of God in creation and
providence are but introductory and preparatory to this. Creation is but the scaffolding,
and providence but the great stairway leading to the gospel.
4. The gospel is glorious in its eternal issues. It is through it alone that we come into the
possession of eternal life. What, then, is our response? It is for us to reflect in some
measure this glory. It is for us, in turn, to bless the blessed God. We do so, first of all, by
believing the gospel--by listening to this message, and accepting it as the truth of God.
Can there be anything more awful than for a human being to reject such a gospel? And
yet this can be done--this is done every day. What is worthy of the entire and unreserved
homage of our being, if the glorious gospel of the blessed God is not worthy of it?
In conclusion, there are four warnings that come sounding out to us from this text, to which
we would do well to take heed.
1. Beware of ignoring the gospel. This is what many are doing at the present time. They
quietly and complacently set it aside.
2. Beware of caricaturing the gospel. It is a caricature of the gospel to represent God as
sitting merely on a throne of justice, manifesting only the sternness and severity of the
law, and insisting on the law being satisfied at whatever price, and with whatever results.
But the gospel has been so caricatured. Its enemies have said that it is a wrathful and
vindictive system.
3. Beware of undervaluing the gospel. There are some who regard Christianity as a form of
natural religion.
4. Beware of finally rejecting the gospel. (F. Ferguson.)

The glorious gospel

The gospel!--the glorious gospel! whence did it come? Its birth-place was the bosom of God.
What its end and aim? To save a world of souls. Whence does it rescue? From the fellowship and
destinies of hell. Whither does it lead? Back to its birth-place--to heaven--to God. The single
inquiry into the reason and propriety of the epithet here bestowed upon the gospel--the
glorious gospel. Let this then be our point, to prove that the gospel is a glorious scheme--a
glorious gospel. The glorious gospel! What is it to be glorious? Need I define this to you?--
need I tell you what it is to be physically, what it is to be morally glorious? Who can need that I
define to him the term glorious, as applied to natural things, that has seen the bright orb of
heaven shedding abroad his noon-day splendour? Who that has gazed upon the mighty sea, as it
careered along, so bold, so free, so wild, gilded but untamed by that bright orbs beams? Or who
so lost, I say, not to religion, but to all sense of moral beauty and grandeur, as to see no glory, no
dignity, no greatness, in virtue? And the gospel is glorious! Why? It is glorious, I observe--
 I. In its author. Think you that even the most presumptuous hope would have whispered, that
perhaps the very Being whom he had offended would Himself bear the penalty, that his Judge
would perhaps be his Saviour, that grace should flow to him and his race through the blood-
shedding of the only begotten Son of God, the Son in the bosom of the Father--God Himself?
No; the brain of man devised not the glorious gospel--the heart of man conceived it not!

II. The gospel was glorious in its mediator. Now this notion that such a free pardon, such a
remission of the penalty of guilt, would have been a glorious act on Gods part, is derived from
human analogy, but so far from being a glorious act, it would have sullied the brightness of
Gods glory for ever, for He would have denied Himself, would have appeared before His
creation as a Being uttering threatenings which He had no final and real intention of executing.
Mercy might have been magnified, but to a woful disparagement of justice and holiness and
truth. But Jesus is the Mediator of the new Covenant--He who is so much better than the
angels--the Creator and heir of all things--the Beloved Son--the very and eternal God!
How glorious a gospel flowing through such a mediation! how great the price of its salvation!

III. The gospel is glorious in its objects and results. It is the gospel of salvation, a gospel of
peace, It finds God and man at variance--God offended, man lost. How glorious then the
object of the gospel--to reconcile God and man--to offer salvation, not to the Jew only, but to all
the world--to utter a cry free as the air we breathe: Ho, every one that thirsteth! But how
glorious its results! And these, in all their eternal fulness, who shall tell? But how glorious
now!--how glorious Christ Jesus in the heart, the hope of glory!--how glorious to see the
Ethiopian change his skin, and the leopard his spots!--to see the blasphemer, the persecutor,
and injurious, preach the faith which once he destroyed!--how glorious to hear the savage
gaoler cry: What must I do to be saved? But time shall one day be no longer, and shall the
gospel glory be entombed in the grave of time? Bather shall its glorious results then truly begin.

IV. The gospel is glorious as contrasted with the law. See, then, the glory of the gospel as a
scheme of salvation for man, when contrasted with the law. See the law demanding (and that
justly) what man cannot render--hear it, as the penalty of non-fulfilment and disobedience,
proceed to call for vengeance, the death of the transgressor. See the gospel not only not refusing
to recognize mans need, and frailty, as a lost sinner, but taking man up at this very point, the
pinching point of his need, that he is a lost sinner. The very object, then, of the gospel is to
vindicate Gods law, and yet save the transgressor of that law, to exhibit a God all-just as a God
all-merciful. But the gospel is more glorious yet! for as its only source was the grace of God, as
God only gave His only begotten Son up to the death, because He so loved the world, so from
first to last is the gospel one of grace, and grace alone. But the gospel is more glorious yet! The
law, we saw, had no pardon to bestow, no righteousness to give, still less could it restore the
fallen nature, renew the alienated heart, or rectify the perverted and biassed will. It could not
purify the springs of action. No law does this. But the Spirit of Christ to sanctify, no less than the
righteousness of Christ, and the blood-shedding of Christ to justify, is the gift of the gospel. Such
is the gospel--so glorious to God, so glorious to man. (J. C. Miller, M. A.)

The glory of the gospel

I. It is the glorious gospel because it is a system of eternal truth, in which the moral
perfections of the Godhead are most transcendently displayed.
1. Now, in reference to this glorious gospel, we say, that in it all the perfections of the
Divine nature a strikingly displayed.
 2. But in this glorious gospel there is, besides the exhibition of all the perfections of the
Godhead, the most striking development of them. For though all the attributes of the
Godhead are infinite, yet their manifestation may be varied in an endless diversity of
degrees and forms: but in this glorious gospel there is the most striking display of the
whole. Is love an attribute of the Divine nature? Is justice an attribute of Divine nature?
Where do we see it displayed so effectually as in the glorious gospel of the blessed God?
Is wisdom an attribute of the Divine nature? Where have we such a display of it as in the
glorious gospel of the blessed God?
3. We must, however, advance a step further: here is the most harmonious exhibition of the
perfections of the Godhead.

II. It is the glorious Gospel of the blessed God, because it is admirably adapted to the moral
and spiritual necessities of man. Those necessities are vast and varied; but there is no want that
it cannot supply, no guilt that it cannot pardon, no depth of misery that it cannot explore.
1. But when we say that this gospel is adapted to man as an ignorant being, I would remind
you that it is so, not merely as adapted to convey to him the truth he should understand,
but, by a light directed to the understanding and to the heart, first to instruct the
judgment, and then to renovate the soul. There is all the difference in the world between
mere intellectual and spiritual light; between that knowledge that may he obtained by
the unaided efforts of the human mind, and that which is to be acquired by the teaching
of the Spirit of God. The one is as different from the other as the mere picture of a
country as it is painted on a map is from the country itself, where, with its hills and dales,
and rivers, it stretches itself before your view.
2. It is adapted likewise to man as a guilty being.
3. This gospel is still further adapted to man as a polluted being.
4. It is the glorious gospel because it is adapted to man, as a miserable being. Misery and
guilt are linked to each other in an unbroken chain; and no man can be the voluntary
slave of sin, without, in a proportionate degree, being the victim of wretchedness.
5. This gospel is adapted to man as an immortal being.
6. It is so, in the last place, because it is adapted to man as an impotent being.

III. It is the glorious gospel of the blessed God, because it is designed to achieve ultimately
the most important blessings to the world at large.

IV. I must now come to the concluding part of the subject, to deduce such remarks as its
nature will suggest. First, I remind you both of the privileges and the obligations with which you
are invested who possess this gospel. Secondly, we infer from this subject how pitiable must be
the condition of those inhabitants of the earth to whom this gospel has never been sent! (T.
Adkins)

The glorious gospel

It seems, as a revelation, so to eclipse every other, that earth with all its wonders grows dim by
its side, and the firmament with all its hosts is no longer effulgent with Deity. And this is, we
think, what St. Paul in our text designs to assert of the gospel. He speaks as though the carrying
that gospel to a land were the furnishing such a revelation of God as must necessarily, even if it
did not overcome the unbelief in man, redound immeasurably to the glory of its Author. He will
not allow that it could at all depend on the reception which the gospel might meet, whether or
not God would be glorified by its publication. Why should it? Suppose that it were to please the
Almighty to give some new and striking exhibition of His existence and His majesty to a people
that had been indifferent to those previously and uniformly furnished; suppose that on a sudden
the vault of heaven were to be spangled with fresh characters, the handwriting of the everliving
God, and far outshining in their burning beauty the already magnificent tracery of a thousand
constellations; would not God have splendidly shown forth His being and His power--would He
not have given such demonstrations of His greatness as must vastly contribute to His own glory,
even if the people for whose sake the overspread canopy had been thus gorgeously decked, were
to close their eyes against the glittering evidence, or to hearken to infidel philosophers, who
should resolve into natural causes, or explain by their boastful astronomy, the mighty
phenomenon which announced the immediate agency of the Creator? God is sublimely
independent of man; and if He have made a discovery of Himself--His nature--His perfections--
He can contemplate that discovery with ineffable complacency, however it may be regarded by
His creatures. He does not wait their admiration in order to be assured of its beauty; He does
not require their approval, to be confirmed in His delight. We read, that when God rested from
the work of this creation, He saw everything that He had made, and behold, it was very good.
He surveyed His own work with unspeakable pleasure; He saw and He knew it to be glorious;
and if no anthem of lofty gratulation had ascended to His throne from intelligent creatures, He
would have reposed, in majestic contentment, on those vast performances, and have felt Himself
so praised in His deeds, that neither angels nor men could break the chorus. And why should
not we hold the same in regard of the gospel? Why, if this gospel be an incomparably more
brilliant and comprehensible revelation of Himself than could have been made by His coming
forth from His inaccessible solitude with a fresh retinue of suns and systems--why should not
God regard its publication with ineffable complacency, whether men hear, or whether they
forbear? Are we to hold it to be in the power of such creatures as ourselves to prevent, by our
infidelity, the accruing of any glory to God, from that into which He may be said to have
gathered Himself--which is nothing less than a focus, in which all the Divine attributes meet, or
from which they diverge, to irradiate the universe? Oh I we are not thus mighty in evil. We may
shut our eyes to a manifestation of God, but this is the utmost that we have in our power. We
cannot obscure that manifestation; we cannot despoil it of one atom of its beauty; we cannot
make it a jot less worthy or expressive of Godhead. And therefore may it well be supposed, that
God would regard the ambassadors of His Son--those who with the cross in their hand hastened
to publish to the ignorant the tidings of redemption--as more really and more emphatically the
revealers of Himself than all those worlds, gorgeously apparelled, with which His creative skill
had peopled infinite space. We may well understand, that as these apostles went from shore to
shore, making proclamation, wherever they stood, of the mystery of God made manifest in the
flesh, they would be viewed by Him whose commission they bore as finer witnesses to the
stupendous, and the awful, and the majestic, and the beautiful properties of His nature, than
stars as they marched in their brightness, or angels as they moved in their purity. Who, then,
can be surprised at the lofty tone which has been assumed by St. Paul, when speaking of the
gospel committed to his trust? But now let us go on to speak of the two separate cases, in order
to show you, with greater precision, how this character of the gospel holds good in regard
equally with those who are saved and of those who are lost. Is the gospel, indeed, ever
detrimental to the hearer? and if detrimental, can it still be styled glorious? Yes, the gospel
may prove injurious to the hearer, but it cannot prove otherwise than glorious to its Author. You
are not to think that the gospel can be a neutral thing, operating neither for good nor for evil.
There is a self-propagating power in all kinds of evil; and every resistance to Gods Spirit,
operating through the instrumentality of the Word, makes resistance easier, and facilitates for
the future the hearing without obeying. So that preaching, where it produces no salutary effect,
unavoidably hardens the hearer. But if it be admitted that in various ways men may be actually
injured by the gospel, making it the occasion of their own aggravated condemnation, what have
we to say to such a result being in any sense or degree glorious to God? But we are to blame in
confining our thoughts to the ends in which man has an immediate concern, in place of
extending them to those in which God Himself may be personally interested. We forget that God
has to make provision for the thorough vindication of all His attributes, when He shall bring the
human race into judgment, and allot to the several individuals a portion for eternity. We forget
that in all His dealings it must be His own honour to which He has the closest respect, and that
this honour may require the appointment and continuance of means of grace, even where those
means, in place of effecting conversion, are sure to do nothing but increase condemnation. For
the great point, so far as we can judge, which will have to be made out in respect of every man
who perishes hereafter, is the inexcusableness of that man--his being nothing less than his own
wilful destroyer; and the making out this, in regard of those condemned for neglecting the
salvation provided by Christ, will require that it be abundantly proved that this salvation was
offered, yea, pressed on their acceptance. Think ye that the minister of Christ has nothing to do
but to confirm the righteous in their faith, and rouse the careless to repentance? Indeed it is at
these that he is avowedly labouring, but in acting upon man he is acting for God. He may seem
to you to labour in vain, just because those to whom he speaks forsake not their iniquities; but it
is not in vain. He preaches for the day of judgment; he preaches as an evidence of Gods
forbearance, as a witness against the impenitent--an evidence and a witness which shall be
called forth and displayed when the trumpet hath sounded, and the Judge is on His throne. And
St. Paul knew, and felt this. He knew, and he felt, that when He preached Christ to a people, he
was making that people without excuse if they persisted in iniquity, and therefore providing that
God should be glorious in dealing with them in vengeance. (H. Melvill, B. D.)

The gospel of the glory of the happy God

Two remarks of an expository character will prepare the way for our consideration of this text.
The first is that the proper rendering is that which is given in the Revised Version--the gospel of
the glory, not the glorious gospel. The apostle is not telling us what kind of thing the gospel is,
but what it is about. He is dealing not with its quality but with its contents. It is a gospel which
reveals, has to do with, is the manifestation of, the glory of God. Then the other remark is with
reference to the meaning of the word blessed. There are two Greek words which are both
translated blessed in the New Testament. One of them, the more common, literally means
well spoken of, and points to the action of praise or benediction; describes what a man is when
men speak well of him, or what God is when men praise and magnify His name. But the other
word, which is used here, and is only applied to God once more in Scripture, has no reference to
the human attribution of blessing and praise to Him, but describes Him altogether apart from
what men say of Him, as what He is in Himself, the blessed, or, as we might almost say, the
happy God.

I. The revelation of God in Jesus Christ is the glory of God. The theme, or contents, or the
purpose of the whole gospel, is to set forth and make manifest to men the glory of God. Now
what do we mean by the glory? I think, perhaps, that question may be most simply answered
by remembering the definite meaning of the word in the Old Testament. There it designates,
usually, that supernatural and lustrous light which dwelt between the cherubim, the symbol of
the presence and of the self-manifestation of God. So that we may say, in brief, that the glory of
God is the sum-total of the light that streams from His self-revelation, considered as being the
object of adoration and praise by a world that gazes upon Him. And if this be the notion of the
glory of God, is it not a startling contrast which is suggested between the apparent contents and
the real substance of that gospel? Suppose a man, for instance, who had no previous knowledge
of Christianity, being told that in it he would find the highest revelation of the glory of God. He
comes to the Book, and finds that the very heart of it is not about God, but about man; that this
revelation of the glory of God is the biography of a man: and more than that, that the larger
portion of that biography is the story of the humiliations, and the sufferings, and the death of
the man. Would it not strike him as a strange paradox that the history of a mans life was the
shining apex of all revelations of the glory of God? And that involves two or three considerations
on which I dwell briefly. One of them is this: Christ, then, is the self-revelation of God. If, when
we deal with the story of His life and death, we are dealing simply with the biography of a man,
however pure, lofty, inspired he may be, then I ask what sort of connection there is between that
biography which the four Gospels give us, and what my text says is the substance of the gospel?
Brethren! to deliver my text and a hundred other passages of Scripture from the charge of being
extravagant nonsense and clear, illogical non sequiturs, you must believe that in the Man Christ
Jesus we behold His glory--the glory of the only begotten of the Father. And then, still further,
my text suggests that this self-revelation of God in Jesus Christ is the very climax and highest
point of all Gods revelations to men. I believe that the law of humanity, for ever, in heaven as on
earth, is this, the Son is the Revealer of God; and that no loftier--yea, at bottom, no other
communication of the Divine nature can be made to man than is made in Jesus Christ. But be
that as it may, let me urge upon you this thought, that in that wondrous story of the life and
death of our Lord Jesus Christ the very high-water mark of Divine self-communication has been
touched and reached. All the energies of the Divine nature are embodied there. The riches, both
of the wisdom and of the knowledge of God, are in the Cross and Passion of our Saviour. Or, to
put it into other words, and avail oneself of an illustration, we know the old story of the queen
who, for the love of an unworthy human heart, dissolved pearls in the cup and gave them to him
to drink. We may say that God comes to us, and for the love of us, reprobate and unworthy, has
melted all the jewels of His nature into that cup of blessing which He offers, to us, saying: Drink
ye all of it. And my text implies, still further, that the true living, flashing centre of the glory of
God is the love of God. Christendom is more than half heathen yet, and it betrays its heathenism
not least in its vulgar conceptions of the Divine nature and its glory. The majestic attributes
which separate God from man, and make Him unlike His creatures, are the ones which people
toe often fancy belong to the glorious side of His character. Of power that weak Man hanging on
the cross is a strange embodiment; but if we learn that there is something more godlike in God
than power, then we can say, as we look upon Jesus Christ: Lo I this is our God. We have waited
for Him, and He will save us. Not in the wisdom that knows no growth, not in the knowledge
which has no border-land of ignorance ringing it round about, not in the unwearied might of His
arm, not in the exhaustless energy of His being, not in the unslumbering watchfulness of His all-
seeing eye, not in that awful Presence wheresoever creatures are, not in any or in all of these lies
the glory of God, but in His love. These are the fringes of the brightness; this is the central blaze.
The gospel is the gospel of the glory of God, because it is all summed up in the one word--God
so loved the world that He gave his only begotten Son.

II. The revelation of God in Christ is the blessedness of God. And so I would say, the
philosophers God may be all-sufficient and unemotional, the Bibles God delighteth in mercy,
rejoiceth in His gifts, and is glad when men accept them. But there is a great deal more than that
here, if not in the word itself, at least in its connection, which connection seems to suggest that
howsoever the Divine nature must be supposed to be blessed in its own absolute and boundless
perfectness, an element in the blessedness of God Himself arises from His self-communication
through the gospel to the world. All love delights in imparting. Why should not Gods? He
created a universe because He delights in His works and in having creatures on whom He can
lavish Himself. The blessed God is blessed because He is God. But He is blessed too because He
is the loving and therefore the giving God.

III. The revelation of God in Christ is good news for us all. It means this: here are we like
men shut up in a beleaguered city, hopeless, helpless, with no power to break out or to raise the
siege; provisions failing, death certain. Some of you older men and women remember how that
was the case in that awful siege of Paris, in the Franco-German War, and what expedients were
adopted in order to get some communication from without. And here to us, prisoned, comes, as
it did to them, a despatch borne under a Doves wing, and the message is this: God is love; and
that you may know that He is, He has sent you His Son who died on the cross, the sacrifice for a
worlds sin. Believe it and trust it, and all your transgressions will pass away. Is not that good
news? Is it not the good news that you need--the news of a Father, of pardon, of hope, of love, of
strength, of heaven? (A. Maclaren, D. D.)

The gospel, glad tidings

Show what the gospel of Christ is, by illustrating the description given of it in our text.
1. The gospel of Christ is tidings. This is the most simple and proper conception we can
form of it. It is not an abstract truth, it is not a merely speculative proposition, it is not an
abstruse system of philosophy or ethics, which reason might have discovered or formed;
but it is simply tidings, a message, a report, as the prophet styles it, announcing to us
important intelligence, intelligence of a connected succession of facts; of facts which
reason could never have discovered; intelligence of what was devised in the counsels of
eternity for the redemption of our ruined race, of what has since been done in time to
effect it, and of what will be done hereafter for its full completion when time shall be no
more. It is true, that, in addition to these tidings, the gospel of Christ contains a system
of doctrines, of precepts and of motives; but it is no less true, that all these doctrines,
precepts and motives are founded upon the facts, communicated by those tidings in
which the gospel essentially consists; and that to their connection with these facts, they
owe all their influence and importance. Perfectly agreeable to this representation, is the
account given us of the primitive preachers, and their mode of preaching the gospel.
They acted like men who felt that they were sent, not so much to dispute and argue, as to
proclaim tidings, to bear testimony to facts.
2. The tidings which constitute the gospel of Christ are glad tidings; tidings which are
designed and perfectly adapted to excite joy and gladness in all who receive them. That
they are so, is abundantly evident from the nature of the intelligence which they
communicate. They are tidings of an all-sufficient Saviour for the self-destroyed. And
must I prove that these are glad tidings? Does the sun shine? are circles round? is
happiness desirable? is pain disagreeable? And is it not equally evident, that the tidings
we are describing are glad tidings of great joy. But it may in some cases be necessary to
prove even self-evident truths. To the blind it may be necessary to prove that the sun
shines. And in a spiritual sense we are blind. We need arguments to convince us, that the
Sun of righteousness is a bright and glorious luminary; that the tidings of His rising
upon a dark world are joyful tidings. Such arguments it is easy to adduce, arguments
sufficient to produce conviction even in the blind. If you wish for such arguments, go and
seek them among the heathen, who never heard of the gospel of Christ. See those dark
places of the earth, filled not only with the habitations, but with the temples of lust and
cruelty. Enter into conversation with the inhabitants of these gloomy regions. Ask them
who made the world; they cannot tell. Who created themselves? they know not. Ask them
where happiness is to be found, they scarcely know its name. Ask for what purpose they
were created, they are at a loss for a reply. They know neither whence they came, nor
whither they are to go. View them in the night of affliction. No star of Bethlehem, with
mild lustre, cheers or softens its gloom. If this be not sufficient, if you still doubt, go and
contemplate the effect which these tidings have produced wherever they have been
believed. We judge of the nature of a cause by the effects which it produces, and,
therefore, if the reception of the gospel has always occasioned joy and gladness, we may
justly infer that it is glad tidings. And has it not done this? What supported our
trembling first parents, when sinking under the weight of their makers curse, and
 contemplating with shuddering horrors the bottomless abyss into which they had
plunged themselves and their wretched offspring? What enabled Enoch to walk with
God? Here the well-spring of salvation was first opened to the view of mortals; here the
waters of life, which now flow broad and deep as a river, first bubbled up in the sandy
desert; and thousands now in heaven stooped and drank and live for ever, tasting the
joys of heaven on earth. Then pause and say, whether the tidings which excite all this joy
are not glad tidings? Have patriarchs and prophets been deceived? Were the apostles and
primitive Christians mad? Are the angels of light infatuated or blind? Is the all-wise God
in an error? Does He call upon all His creatures to rejoice, when no cause of joy exists?
You must either assert this, or acknowledge that the gospel of Christ is glad tidings of
great joy.
3. The gospel is not only glad tidings, but glorious glad tidings. That it is so, is asserted in
other passages, as well as in our text. St. Paul, contrasting the gospel and the law, with a
view to show the superiority of the former, observes that if the ministration of death was
glorious, the ministration of the Spirit must be still more glorious; for if the ministration
of condemnation be glory, much more doth the ministration of righteousness exceed in
glory. Glory is the display of excellence, or perfection. That the gospel contains a grand
display of the moral excellences and perfections of Jehovah, will be denied by none but
the spiritually blind, who are ignorant of its nature. If any doubt respecting the character
of the gospel still exists in your minds, it must surely vanish when you recollect that it is-
-
4. The gospel of God, of the blessed God. What that is not glorious can proceed from the God
of glory? What that is not calculated to give joy to all holy beings, can proceed from the
God of happiness and peace?

II. consider its human administration. It was committed, says the apostle, to my trust. But
why? I answer, the gospel was no more designed to remain locked up in the breast of its author,
than the rays of light were intended to remain in the body of the sun. In condescension to our
weakness, therefore, God has been pleased to commit the gospel to individuals selected from our
ruined race; individuals, who, having experienced its life-giving and beatifying power, are
prepared to recommend it to their perishing fellow sinners. Of these individuals, the first to
whom it was committed were the apostles; it was committed to them as a proclamation is
committed by earthly princes to their heralds, not to be retained, but communicated. (E.
Payson.)

The glorious gospel

I. The manifestation which the gospel gives of the glory of God. There are many sources
whence we may derive some faint glimpses of the Divine glory. We may see it in the world
around us, wherever we cast our eyes. This, then, we take it, is the glory of God; the revelation of
His mercy and grace to sinful man. And this revelation is only to be found fully developed in the
glorious gospel of the blessed God. Here we see the attributes of Deity brought out with
surpassing and undimmed lustre. Do we speak of Deity as the only wise God? We see this
attribute also strikingly brought out in the glorious gospel of the blessed God. Wisdom consists
in the employment of the best means for the best ends; and although evident traces of this
attribute are scattered all around us in the fitness of things to the manifest design contemplated,
it is in the gospel alone that we discover the mightiest effort of Divine wisdom.

II. The comprehensiveness of its blessings. In this point of view, also, we shall see
significantly brought out the truth of the text, that it is the glorious gospel of the blessed God.
The blessings of the gospel are calculated to meet all the wants and longings of man as a pilgrim
destined for eternity. Here knowledge is offered, which, while it is worthy of the highest intellect
to expend its gifted powers in boundless research, is also adapted to the meanest capacity; here
is knowledge far superior to any that the philosophers of Greece ever taught, or the proud sons
of Rome ever knew; here is knowledge which can penetrate with its illuminating influences the
innermost darkness of the understanding, refine the affections, purify the heart, and regulate
the life of man in his upward aspirations for heaven. Do you feel yourselves guilty before God?
In the gospel you may learn the way to obtain redemption through the blood of Christ, even the
forgiveness of sins. But more than this: the gospel offers the cleansing and renewing influences
of the sanctifying spirit. It belongs to the glorious gospel alone to afford substantial and
enduring joy.

III. The magnitude of its triumphs. The triumphs of the gospel were soon made manifest,
even in the earliest days of Christianity.

IV. The simplicity of its requirements. Now the grand scheme of the gospel presents us with
many things inscrutable to our understandings, which things, like the angels, we desire to look
into (1Pe 1:12); but what affects us much more than all is, the simplicity of the means by which
the most mighty and blessed results are accomplished. In this simplicity of arrangement, so
available by all, the glory of the gospel shines conspicuously and pre-eminently forth. Herein we
discover the master-wisdom of the great Contriver, and are led to ascribe glory to God in the
highest. (W. J. Brock, B. A.)

The happiness of God

I. I will consider what we are to understand by the blessedness or happiness of God, and what
are the essential ingredients of it.
1. Perfect knowledge, to understand what it is that constitutes happiness, and to know when
one is really possessed of it. For as he is not happy, who is so only in imagination or a
dream, without any real foundation in the thing; for he may be pleased with his
condition, and yet be far enough from being truly happy: so, on the other hand, he that
has all other necessary ingredients of happiness, and only wants this, that he doth not
think himself so, cannot be happy.
2. To perfect happiness is likewise required a full power to do whatever conduceth to
happiness, and likewise to check and control whatever would be a hindrance and
disturbance to it; and therefore no being is as happy as it can be, that is not all-sufficient,
and hath not within its power and reach whatever is necessary to a happy condition, and
necessary to secure and continue that happiness against all attempts and accidents
whatsoever.
3. There is wisdom also required to direct this power, and manage it in such a manner, as it
may effectually conduce to this end; and this is very different from mere power
abstractedly considered; for one may have all the materials of happiness, and yet want
the wisdom and skill to put them so together, as to frame a happy condition out of them;
and he is not happy, who doth not thoroughly understand the proper method and means
of compassing and securing his own happiness.
4. Another most considerable and essential ingredient of happiness is goodness; without
which, as there can be no true majesty and greatness, so neither can there be any felicity
or happiness.
5. Perfect happiness doth imply the exercise of all other virtues, which are suitable to so
 perfect a Being, upon all proper and fitting occasions; that is, that so perfect a Being do
nothing that is contrary to or unbecoming His holiness and righteousness, His truth and
faithfulness, which are essential to a perfect Being.
6. Perfect happiness implies in it the settled and secure possession of all those excellences
and perfections; for if any, of these were liable to fail, or be diminished, so much would
be taken off from perfect and complete happiness.
7. In the last place, infinite contentment and satisfaction, pleasure and delight, which is the
very essence of happiness.

II. I propose, to show, that this attribute of perfection doth belong to God, and that the divine
nature is perfectly blessed and happy; and this is so universal an acknowledgment of natural
light, that it would be a very superfluous and impertinent work to trouble you with particular
citations of heathen authors to this purpose; nothing being more frequent in them than to call
the Deity, the most happy and most perfect Being, and therefore happy, because felicity doth
naturally result from perfection. It shall suffice to take notice of these two things out of heathen
writers, to my present purpose.
1. That they accounted happiness so essential to the notion of a God, that this was one of the
ways which they took to find out what properties were fit to attribute to God, and what
not; to consider, what things are consistent with happiness, or inconsistent with it.
2. Whatever differences there were among the philosophers concerning the perfections of
the Divine nature, they all agreed in the perfect felicity of it; even Epicurus himself, who
so boldly attempted to strip the Divine nature of most of its perfections, by denying that
God either made or governed the world; whereby he took away at once His being the first
cause and original of all things, and His goodness likewise, and wisdom, and power, and
justice, or, at least, made all these useless, by taking away all occasion and opportunity
for the exercise of them; yet this man does frequently own, and profess to believe, the
happiness of the Divine nature. For thus Lucretius, the great disciple of Epicurus,
describes his opinion of the Divine nature:--It is necessary that the Divine nature
should be happy, and therefore altogether unconcerned in our affairs; free from all grief
and danger, sufficient for itself, and standing in need of nobody, neither pleased with our
good actions, nor provoked by our faults. This was c very false notion both of God and
happiness, to imagine that the care of the world should be a pain and disturbance to
infinite knowledge, and power, and goodness.

III. How far creatures are capable of happiness, and by what ways and means they may be
made partakers of it. As we are creatures of a finite power, and limited understandings, and a
mutable nature, we do necessarily want many of those perfections, which are the cause and
ingredients of a perfect happiness. We are far from being sufficient for our own happiness; we
are neither so of ourselves, nor can we make ourselves so by our own power; for neither are we
wise enough for our own satisfaction. All the happiness that we are capable of is, by
communication from Him, who is the original and fountain of it. So that, though our happiness
depend upon another, yet if we be careful to qualify ourselves for it (and God is always ready to
assist us by His grace to this purpose), it is really and in effect in our own power; and we are
every whir as safe and happy in Gods care and protection of us, as if we were sufficient for
ourselves. But to what purpose, may some say, is this long description and discourse of
happiness? How are we the wiser and the better for it? I answer, very much, in several respects.
1. This plainly shews us that atheism is a very melancholy and mischievous thing; it would
take away the fountain of happiness, and the only perfect pattern of it.
2. If the Divine nature be so infinitely and completely happy, this is a very great
confirmation of our faith and hope concerning the happiness of another life, which the
 Scripture describes to us, by the sight and enjoyment of God. So that the goodness of
God is the great foundation of all our hopes, and the firmest ground of our assurance of a
blessed immortality.
3. From what hath been said concerning the happiness of the Divine nature, we may learn
wherein our happiness must consist; namely, in the image and in the favour of God: in
the favour of God, as the cause of our happiness; and in the image of God, as a necessary
inward disposition and qualification for it. All men naturally desire happiness, and seek
after it, and are, as they think, travelling towards it, but generally they mistake their way.
In a word, if ever we would be happy we must be like the blessed God, we must be holy,
and merciful, and good, and just, as He is, and then we are secure of His favour; the
righteous Lord loveth righteousness, and His countenance will behold the upright.
(Archbishop Tillotson.)

The happiness of the eternal mind

The word here translated blessed is the same that occurs in the beautitudes, signifying happy,
and is to be distinguished from another word, also translated blessed, but signifying to be
blessed or adored. This phrase the happy God stands out in bright contrast with the dark
dream of Asia, that there were two gods--one good, one evil--Ormuzd and Ahriman, against
which Jewish religion had witnessed from the beginning. The Jewish faith was distinguished
from all other ancient beliefs by maintaining the unity and blessedness of the King Eternal, and
by asserting the recent origin, the reptile quality, and the final destiny of evil.

I. Let us, then, observe that our own souls, in their profoundest instincts, compel the belief in
the happiness of the eternal mind. Our minds revolt at once at the idea of a miserable
everlasting cause. We cannot steadily conceive of an everlasting and boundless power otherwise
than as resting on its own ocean depths in unfathomable bliss. We cannot even imagine it as
suffering eternally, whether from weakness, or weariness, or pain, disappointment, or malignity,
or through sympathy with everlasting misery of created beings. The necessity of indestructible
being, which supports the eternal life, necessitates its blessed life. The very heathen, as in
Homer, always speak and sing of the happy gods. If we are to follow in our thoughts the
instincts of our own nature (and we have no other means of thinking of the boundless life), then
it is blessed for ever. For life here--its product--in all its orderly states is identical with
enjoyment. It is disorder alone which produces misery. Think of the life on this planet, from its
lowest to its highest ranges, from the dance of animalculae seen in the magnified drop of water
up to the pleasures of the highest races that frequent the atmosphere, the land, the ocean. To
breathe the pure air, to drink in the pleasant sunlight, to seek for and enjoy each its proper food,
is the law of life, for if their life is short they have no sense of its shortness, and while it lasts it
supplies the pleasures of motion, of rest, of vision, of action, and of love. For mankind there
opens a new world of delights. Words fall us to describe the heights and depths of human
enjoyment. What must that blessed existence be as a life of thought! To us thought is one of the
chief and steadiest sources of enjoyment even amidst all our darkness, and deficiency of light,
and baffled inquiries, and unsatisfied longings for intelligence. But what must be the delights of
that infinite intellect, the energy, the reach, and the force of that Spirit, whence have sprung all
the worlds, all the sciences, and all the minds in the universe. What must be that life of
inexhaustible power in design, radiant within all the archetypes of beauty in form and colour,
the mind in which have dwelt for eternity the patterns of all loveliness in earth and heaven; in
which have bloomed the floral splendours of all the worlds; all the lovelinesses of figure, and
form, and face, and scenery in earth, and sky, and air, and in the heaven of heavens? What,
again, must be that life of creative energy from whose eternal love of life-giving have sprung all
the delights of parental and life-giving love through the creation? What ideas can man form of
the intrinsic and eternal blessedness of God before and apart from the creation? In that past
creationless eternity, the Son, we are told, was in the bosom of the Father; He had a glory
with the Father or ever the world was. And in Him were gathered up all the thoughts and
purposes of God as to creation, moral government, and redemption (Joh 17:5-24). This gives a
ledge of solid ground for one further step upward in our thought. In the past eternity the self-
existing wisdom and power revolved the whole infinite future of His manifestation to an
everlasting universe, including the redemption of man, the incarnation of the Word; and this
eternal counsel of love was the outcome of the holy and loving blessedness of the Sun of spirits.
For God is love. He was never alone in eternity.

II. Let this same temper appear in our worship. Let us sing unto the Lord. (E. White.)

The glorious gospel

I. The import of the gospel as here conveyed. You are all doubtless aware that the true
meaning of the word gospel is glad tidings, or good news. The gospel tells us of the grace and
love of the Father, of the condescension and sacrifice of the Son, and of the mission and
influence of the Holy Ghost. God so loved the world that He gave His only begotten Son, etc.
This is good news for all men, and this is the gospel. We all like to hear glad tidings. The
intelligence of the relief of Lucknow and the salvation of our countrywomen and children sent a
thrill of joy and gratitude throughout the country--it was good news. But no tidings ever
proclaimed to men can equal in sublimity, and joyousness, and importance, the good news of
the gospel.
1. The gospel is good tidings to man as a rational and intelligent being. The possession of a
thinking soul is the distinction and glory of man, and knowledge is necessary for the
welfare of his soul. The desire for knowledge under various modifications is one of the
natural desires of the human heart. Nowhere is there such a treasury of the highest
knowledge for man as in the gospel of Jesus Christ. On the loftiest and most important
themes it yields the surest information--the only information which can fill and satisfy
the human soul; throwing the purest light on the pilgrimage of man; unfolding his
dignity, his duty, and his danger; dispelling doubts, dissipating darkness, and offering
certainty on questions about which men have perplexed themselves in vain.
2. Further, the gospel is good news to man as a moral and sinful being. Man is a moral
being, and everywhere gives evidence of the possession of a moral nature. In all
countries, amongst all peoples there are moral judgments, distinctions between right and
wrong, or between what it believed to be right and wrong. The presence of conscience is
universal. It is a sad and solemn truth that man is a sinner, and that he is guilty. But the
gospel brings good news to him. It tells him of a Divine provision by which he may be
pardoned and saved. It tells him of a sacrifice which has been offered for sin--a sacrifice
of boundless value, which has met all the requirements of righteousness, and laid the
foundation for mercy. How glorious the news for a guilty soul! And this is not all. Man,
as a sinner, is not only guilty, but polluted, more or less, under the power of sin. How
shall he be purified from this pollution, rescued from this dominion? The same gospel
that tells him of pardon, tells him also of purity. The blood of Jesus Christ cleanseth
from all sin. And further--
3. It is good news to man as a social and a suffering being. Mans life here is, more or less, in
company with others, a pilgrimage of sorrow. He is born to trouble. And perhaps
sometimes you are perplexed, and strange thoughts come into your mind, so that you
call the proud happy, and the wealthy blessed, and wonder what kind of a Being it is that
governs the world with such apparent inequality. Is this world left to chance, or left to
 the sport of fiends? The gospel comes to our relief, and tells us that an Almighty Father
governs all; that He numbers the very hairs of our heads, and that not even a sparrow
can fall to the ground without His permission. It tell us that now we are in a state of
probation and discipline, and provides the richest consolation, with the assurance that
God is too wise to err, and too good to be unkind.
4. The gospel is glad tidings to man as a dying and immortal being--dying, and yet immortal.
Yes, both. It is the gospel only,--not philosophy, not reason, not infidelity, not atheism,--
but the gospel of Christ alone that can teach us to say and sing, O Death, where is thy
sting? O Grave, where is thy victory?

II. The character of the Gospel as here given. It is glorious--the glorious gospel. Few
descriptive terms are more commonly used, and yet, perhaps, none more difficult of exact
definition than glorious. There are many kinds of glory recognized and spoken of in the world,
and many things called glorious. There is regal glory, military glory, political glory, intellectual
glory. We speak of a glorious day, a glorious scene, a glorious achievement, a glorious victory. It
is expressive of lustre, excellence, and beauty. Glory belongs to God; and that which belongs to
Him or comes from Him is alone truly glorious. Nowhere has the word so fitting and true an
application as in reference to the gospel of God. It is the expression to us of the supremacy,
greatness, and moral excellence and perfection of the Almighty Father, and is especially glorious
in two respects: as a revelation, and as a remedy.
1. The gospel is glorious as a revelation. It makes known to us, what we nowhere else can
learn, the loftiest truths connected with the character of God, and with our relationship
to Him. It is the highest revelation of God, and of His law, of His government, and grace.
Nature speaks of Him, and providence speaks of Him, but it is the gospel only that fully
unfolds His moral character--reveals His grace. There, too, we see--as nowhere else can
be seen--the value of mans soul, the terrible act of sin, the majesty of moral law, and the
glory that may yet be ours. By the revelation of such momentous truths, the gospel may
well be designated glorious. But it is not only in the truths revealed, but in the manner
and mode of the revelation that the gospel is especially glorious. God, who at sundry
times, and in divers manners, spake in times past unto the fathers by the prophets, hath
in these last days spoken unto us by His Son. It is not a mere proclamation from heaven,
nor a Divine theory, nor a set of holy doctrines, but a revelation of facts--facts the most
wonderful and glorious in the worlds history. It is this especially that constitutes the
distinction and grandeur of the gospel. Great is the mystery of godliness, God was
manifested in the flesh. The full and final revelation is in Jesus Christ, in what He was,
and what He did. To rest on His love, to trust His righteousness, to look up into His
radiant countenance, is to see the glory of the gospel.
2. The gospel is glorious as a remedy. It is a remedy, perfect and sufficient for human care
and crime, for sin, and wretchedness, and death. We have seen that something is wrong
with humanity; for there is everywhere the consciousness of evil and guilt. The gospel of
God meets that which is wrong and sets it right. It is a perfect remedy, never-failing if
fairly tried. In its universality, its adaptation and its efficacy, we see its glory. That gospel
is, indeed, a glorious remedy for all, good news to the thoughtless, the outcast, the
prodigal, the penitent. It contains within itself the test of its truth, its adaptation, and its
power. Try it.

III. The design of the Gospel is here inferred. It is the glorious gospel of the blessed God.
The word that is rendered blessed, might perhaps be more familiarly rendered happy, for that is
its meaning. The good news about Jesus as the Saviour, and the Friend of sinners, is from the
blessed, the happy God. God is infinitely happy; nothing can disturb His serenity, or interfere
with His enjoyment, or hinder His pleasure. But happiness is eminently diffusive. A cheerful,
happy man will soon make his presence felt in any company; if we may so say, he cannot help it;
his influence will be from the outgoing of his own nature. Thus the gospel is to us the expression
of Gods blessedness, and His provision for the happiness of His sinful creatures. We learn, then,
that its design in reference to men is to make them happy--truly, eternally happy. Oh! that they
would believe this and turn to the gospel of God as to the fountain and means of solid, durable
enjoyment. Happiness, true, abiding happiness, can only be found in the glorious gospel of the
blessed God. Would you then be happy, happy in your souls, and in your homes, in your daily
toil, and duty, happy even when you have to pass through scenes of sorrow, and when the shades
of death fall upon you? Accept the good news of the gospel. No intelligence can affect you, except
it is believed. The best earthly tidings will neither sadden nor elevate if you do not credit them.
So every man must receive Gods message, and believe the gospel for himself if he would feel its
preciousness, and realize its power. (J. Spence, D. D.)

The preeminent glory of the gospel

I had a great affection for Algernon Wells, and I now distinctly call to mind that blended
pathos and humour which gave an exquisite charm to his unaffected manly character. He had,
like Thomas Aquinas, the gift of tears, and was apt to weep on public occasions when his heart
was touched, or his carefully finished plans were interrupted; but he had a fund of humour in
conversation, and could pour forth sunny smiles and hearty, healthy laughs, such as I do not
think often irradiated and warmed the countenance of the angelic doctor. His death was like his
life, full of faith and love and joy; and when his end was drawing nearer than he apprehended,
he said to Dr. Burder: My dear friend, if it please God, I hope to be able to preach as I have
never yet done. Not that I reproach myself with having concealed or forgotten it. No, but more
than ever I would fain speak of it as I have thought and felt here. I would make it the first thing,
the pre-eminent. All gathered knowledge, all history, all poetry, all pleasant thoughts and happy
things--all that I have, and am, and know, and think, shall range round and illustrate, but be
subordinate to this the glorious gospel! The more I think of it in my long and quiet ponderings,
the more precious and needful it becomes to me! (J. Stoughton, D. D.)

1TI 1:12
Putting me into the ministry.

The summons to service

I. It was a sign of divine Grace. In Gods abounding grace he found himself not only forgiven,
but summoned to service; made a chosen vessel to bear Gods treasure unto the Gentiles. He
never ceased to be filled with wonder, that the Lord had counted him faithful, or esteemed him
to be worthy of trust; and his highest ambition was to respond to this gracious confidence. For
that is one of the best results of being trusted--it develops a sense of responsibility, and appeals
to all that is noblest in the nature. Trust your child with some important message, or duty, and
he will be more careful over it than over what is trivial. The apostle was put in trust of the
gospel; in other words, he was commissioned to make known Gods way of salvation through
Christ, and upon him largely rested the responsibility of winning men to God, and then
combining them in Christian communities. A higher work could not be sought for than this, and
no ambition is more sacred and divine than that which prompts one to pray for it. He speaks
expressly of the ministry--the service, as the Revised Version has it--which might vary in
form, but had as its essence the doing of something for Jesus Christ. And those who have any
experience of this service feel that they need the superabounding grace of God to guide and
sustain them in the work to which they have been Divinely called. The oil from the olive tree
must flow to the golden candlestick, or the light will die out. The well must be fed from heaven,
indirectly through many a hidden channel, or it will soon be exhausted. And of Christ Jesus we
may say, All my springs are in Thee. In the law we find restraint, in the Christ we find
inspiration.

II. But lest it should be thought that there was any natural innate worthiness of such a trust
on Pauls part, he goes on to show that this summons to service came to one who was utterly
undeserving.
1. It was like Paul, and therefore another indication of the authenticity of this Epistle, to call
prominent attention to what he had been before his conversion. Like David he could say,
My sin is ever before me. The remembrance of past sin with Paul was not a source of
sorrow only, but it was a source of thanksgiving. It was something like one of those
wonderful clouds we see at sunset. At first it looms ominously on the horizon, as if the
blackness of darkness were resting on the distant hill, but at last the sunlight streams
forth, the edges of the cloud become dazzlingly bright, and soon the whole is suffused
with purple, and crimson, and gold; the dark cloud is glorified, and we feel the evening
would have lost half its beauty if the cloud had not been there. Pauls description of his
previous career is painted in colours black enough. Let the thought of that infinite love
lead you to repentance, lest you be found at last not only to have disobeyed Divine law,
but to have rejected Divine mercy.
2. It was not with a desire to lessen the enormity of his guilt that he adds, I obtained mercy,
because I did it ignorantly in unbelief. Paul was a persecutor, not because he was
indifferent to the claims of God, but because in his ignorance he thought he ought to do
many things contrary to the name of Jesus.

III. Finally, it is evident that Divine grace which gave the call and forgave the sinner, had as
its signs in the heart of the convert--faith and love. The grace of our Lord was exceeding
abundant, with faith and love which is in Christ Jesus--that is, they found their sphere of action
in Christ. It was not merely that the former persecutor was led to see the transcendent
excellence of Jesus, but such faith in Him, such love towards Him were aroused in his heart, that
the persecutor became the apostle, who said, The love of Christ constraineth us. (A. Rowland,
LL. B.)

Ministers thankful for their office

I. Christ furnishes men for the ministry. This Paul more than intimates in the words of the
text. And everywhere in the New Testament, ministers are represented as the servants and
ambassadors of Christ, and as his peculiar, ascension gifts to the Church. Hence we may justly
consider Christ as forming and qualifying, as well as authorizing, all His own ministers, in every
age of the Church. Thus a good capacity, a good education, and a good heart, are the noble
qualifications which Christ bestows upon those whom He raises up, and employs in the sacred
work of the gospel ministry.

II. Reasons why the ministers of Christ are thankful for their office.
1. The ministerial office bears a favourable aspect upon a life of religion and vital piety. His
duty carries him among lively Christians, among mourning saints and distressed sinners;
where the beauties of religion, the worth of souls, and the presence of God, serve to
 solemnize his mind and to warm his heart with devout and heavenly affections. Besides
all this, the peculiar difficulties which attend his office yield him a fair opportunity of
improving his mind in some of the most amiable of the Christian graces.
2. The ministers of Christ are thankful for their office because it gives them peculiar
advantages to enrich their minds with useful and Divine knowledge. A man might be as
great a metaphysician as Locke, as great a philosopher as Newton, as great a naturalist as
Solomon, and yet, in point of the noblest knowledge, fall far below the apostle Paul, who
understood the deep things of Divine revelation, which alone can explain all the works
and ways of the Supreme Being. His business therefore requires him to extend his
researches to matters of a higher nature, and of more importance, than those which
employ the attention of the sons of science; and so affords him a happy opportunity of
feeding his mind with the same glorious truths which angels now desire to look into, and
which all holy beings will for ever contemplate, with growing ardour and delight. And
this is a good reason why he should be thankful for his office.
3. A greater reason is, that it opens before him the largest sphere of usefulness. It belongs to
his office to strengthen the cords of civil society, by condemning vice, by inculcating
virtue, and by enforcing the righteous laws of man from the Word of God and the
motives of eternity. And it is a part of his duty to attend to the rising hopes of his flock,
and instil into their young and tender minds the first principles of virtue and wisdom;
which lay the broadest foundation for peace and harmony among families, among
societies and larger communities. But his widest sphere of usefulness lies in that Divine
authority with which he is invested, to bear the messages of God to men, and teach them
those great and important truths by which they may become wise to salvation. By virtue
of this authority Paul become so extensively useful in the first age of Christianity.
4. Their work is of such a nature as to carry its own present and future reward with it. The
ministers of Christ receive no inconsiderable reward as they go along, before their
labours and their lives are ended.

III. reflections:
1. The office of the ministry is the most desirable office in the world. This is a true saying, if
a man desire the office of a bishop, he desireth a good work.
2. The ministerial office needs no foreign aid to recommend itself to those who are qualified
for it. Some are ready to apprehend that the ministry would soon become vacant if it
should once unhappily lose the protection and support of the civil power.
3. The ministerial office is no burden to the people. One, who calls himself a moral
philosopher, undertakes to prove in the face of stubborn fact, that the people of Israel
were utterly unable to support their expensive priesthood. And many, at this day, seem
to have the same opinion concerning the ministers of Christ.
4. The ministers of the gospel ought to give themselves wholly to the duties of their office.
5. The ministers of the gospel should cheerfully submit to that state of self denial, in which
the nature of their office requires them to live.
6. Christ has laid His ministers under the most endearing obligations to be faithful in their
office.
7. It is a privilege to hear, as well as to preach the gospel. It is a privilege of the Gentiles to
hear Paul, as well as a privilege of Paul to preach to the Gentiles. (N. Emmons, D. D.)

The attractions of the Christian ministry

It was a wise proverb that the king of Israel quoted to a boastful Syrian invader, when he said,
Let not him that girdeth on his harness boast himself as he that putteth it off. Our text is not
the boastful exultation of an untried soldier, but rather the calm, joyful expression of the
gratitude of a veteran. He had faced the angry eyes of those who at Damascus regarded him as a
heretic, because he had seen more light than they. The estimate which a man of such
experiences puts upon his vocation, after a trial covering about thirty years, is worthy of careful
consideration. Paul was thankful for the privilege of these thirty years in the ministry of Gods
dear Son. Let us consider some of the attractions of the Christian ministry. It is not forgotten
that earnest, scholarly and religious men are needed in all the ministries of human life. We may,
perhaps, best set forth our theme by an examination of the grounds of our satisfaction and joy in
the ministry of Jesus Christ.

I. The characteristics of the gospel. Paul had zeal and joy in his work because he knew he was
presenting a religion which is the outcome of--
1. A Divine revelation. God has spoken. Paul went forth, not with a Bible, but with the Word
of God.
2. A system of Divine power: not a philosophy, a guess, a theory to be entertained; but a life,
a present working of a Divine energy in the soul.
3. The remedial character of the gospel gives zeal and joy to those who preach it.
4. The historic connections of Christianity have given and now give impulse to zeal and joy
to those who are set for its defence. This thing was not done in a corner. Christianity is
no beggar in the world of thought, asking for recognition, but a system rooted firmly in
the soil of human history, and bearing fruits of which its adherents need never speak
with hesitation.
5. Its power to satisfy the wants of the human soul.

II. The attractions of the work itself.

1. Our contact with good men. In religious and charitable work, much of our time is spent in
contact and converse with the excellent of the earth.
2. The affectionate regard in which we are held by our people.
3. The opportunity afforded for the growth of character.
4. The opportunities afforded in the ministry for the cultivation of scholarship.

III. The crown set before us. The work of the Christian ministry is not completed on earth.
Allow me to conclude with a few words of fraternal exhortation as to the claims of this work and
the kind of men that are required in it. And need I say that, first of all, men are wanted of an
unworldly spirit. The spirit that was in Agassiz when he said, I have no time to make money, is
that needed in the ministry of reconciliation. Again, the ministry needed calls for men of good
common sense, and a good stock of it. Finally, the times demand in the Christian ministry men
of solid learning. (T. F. Burnham.)

1TI 1:13
Who was before a blasphemer.

I was before
Note here, before we come to the special purpose we have in view, that godly men never think
or speak lightly of their sins. When they know that they are forgiven, they repent of their
iniquities even more heartily than before. You have probably read biographies of John Bunyan,
in which the biographer says that Bunyan laboured under a morbid conscientiousness, and
accused himself of a degree of sin of which he was not guilty. Exactly so, in the view of the
biographer, but not so in the view of John Bunyan, who, startled into sensitiveness of
conscience, could not find words strong enough to express all his reprobation of himself. Job
said once, I abhor myself.

I. If we think of what we were, it will excite in us adoring gratitude. Paul was full of gratitude,
for he thanked Christ Jesus that He counted him faithful, putting him into the ministry.

II. A sense of what we were should sustain in us very deep humility. 1Co 15:9. I have heard of
a good man in Germany who used to rescue poor, destitute boys from the streets, and he always
had them photographed in their rags and filth, just as he found them; and then, in years
afterwards, when they were clothed and washed and educated, and their characters began to
develop, if they grew proud he would show them what they were, and try to teach them what
they would have been likely to be if it had not been for his charity. If you are inclined to lift up
your head, and boast what a great man you are now, just look at the likeness of what you were
before the Lord made you a new creature in Christ Jesus. Oh I who can tell what that likeness
would have been but for the interpositions of Divine grace?

III. The remembrance of our former condition should renew in us genuine repentance. When
you leave off repenting, you have left off living.

IV. The retrospect of our past lives should kindle in us fervent love to the Lord who has
redeemed us. I think there is nothing better than to retain a vivid sense of conversion in order to
retain a vivid sense of love. Do not be afraid of loving Christ too much. Oh for more love arising
out of a deep, intense sense of what we once were, and of the change which Christ has wrought
in us!

V. Remembering what we were, ardent zeal should be aroused in us. Look at Paul. He says, I
was before a blasphemer, and a persecutor, and injurious. What then? Why, now that he has
become a follower of Christ, he cannot do too much. He put many saints in prison; now he goes
into many prisons himself. I remember one who lived four or five miles away from a place of
worship, who used to say, You old legs, it is no use being tired; for you have got to carry me.
You used to take me to the place of amusement when I served the devil, and you shall carry me
now to the house of God, that I may worship and serve Him. When sometimes he had an
uneasy seat, he used to say, It is no use grumbling, old bones, you will have to sit here, or else
you will have to stand. Years ago you put up with all kinds of inconveniences when I went to the
theatre, or some other evil place, when I served Satan; and you must be content to do the same
now for a better Master and a nobler service. I think some of us might take a lesson from that
old man, and say to ourselves, Come, covetousness, you are not going to hinder me from
serving the Lord. I used to be liberal to the devil, and I do not intend now to be stingy to God.

VI. If we remember what we were, and how grace has changed us, it ought to make us very
hopeful about other people. VII. What God has done for us should confirm our confidence for
ourselves--our confidence, not in ourselves, but in God, who will perfect that which He has
begun in us. (C. H. Spurgeon.)

The memory of forgiven sins

Gods forgiveness is full, free, and thorough. Yet, forgiving, He does not forget. God
remembers forgiven sins, but He does not, will not, remember them against us. We should
remember them.

I. The memory of forgiven sins is favourable to humility. Spiritual pride is a sin to which the
eminently holy, gifted, and useful Christian is peculiarly liable. Let the first remember how he
formerly defiled himself; the second, to what unworthy objects he directed his noble faculties;
the third, that his pardoned sins may be--probably are--working fatal mischief in the world; and
where is there room for pride? How much reason for self-abasement? Why did Paul describe
himself as less than the least of all saints?

II. The memory of forgiven sins is conducive to watchfulness. Forgiveness has not destroyed
our liability to sin. Forgiven sins have left weak places in our souls. He who keeps in view those
remitted sins which had the strongest hold on his nature, will vigilantly watch against the return
of the unclean spirit.

III. The memory of forgiven sins is productive of compassion. We pity sinners. The
unforgiven are the unforgiving, the unmerciful and stony hearted.

IV. The memory of forgiven sins awakens gratitude. We are in danger of forgetting all the
Lords benefits, but we cannot if we remember our sins. (The Homilist.)

Transformation of the vilest

Mr. Ruskin, in his Modern Painters, tells that the black mud or slime from a footpath in the
out skirts of a manufacturing town--the absolute type of impurity--is composed of four
elements--clay, mixed with soot, a little sand, and water. These four may be separated each from
the other. The clay particles, left to follow their own instinct of unity, become a clear, hard
substance, so set that it can deal with light in a wonderful way, and gather out of it the loveliest
blue rays only, refusing the rest. We call it then a sapphire. The sand arranges itself in
mysterious, infinitely fine parallel lines, which reflect the blue, green, purple, and red rays in the
greatest beauty. We call it then an opal. The soot becomes the hardest thing in the world, and
for the blackness it had obtains the power of reflecting all the rays of the sun at once in the
vividest blaze that any solid thing can shoot. We call it then a diamond. Last of all, the water
becomes a dew-drop, and a crystalline star of snow. Thus God can and does transform the vilest
sinners into pure and shining jewels, fit for His home in heaven.
A wonderful change
The following is one of many well-authenticated cases of converted infidels given in the Anti-
Infidel:--Walking along a street in the second city of the empire a few days ago, I saluted a
middle-aged man dressed in the semi-clerical garb of a mission preacher, and I rather surprised
a friend who was with me by telling him that he who had just passed us was a converted infidel.
The story of his being brought back, as I heard it from his own lips, may not be uninteresting.
Mr. B.
then, was at one time an avowed atheist, a professed and prominent infidel. He possesses a
fine intellect; but, alas! he devoted his talent to the wicked purpose of proving the non-
existence of the Divine Giver thereof. One evening a mock debate was held among his athiest
associates, in which Mr. B. assumed the part of a Christian, and towards the close of the
discussion said to his opponent, in solemn tones, Now, my young friend, when you go home,
take and read your Bible for the truth of what I have stated, and pray for help and guidance, This
was considered to be a rich bit of sarcasm, and made a great hit. Some time after, Mr. B. was
accosted by the same young man, who, to his surprise, asked him in real earnestness, My
friend, how about your soul? Oh, dont bother me with such stuff, replied Mr. B., impatiently.
Do you remember that debate we had? said the young man. Well, I took the advice you gave
me then; I studied the Scripture, I prayed over it, and I have found peace; and, oh! my friend,
you cannot do better than take your own advice. You gave it then to ridicule the cause you were
supposed to be upholding. Now, I beg of you to think of it seriously, and it will really do you
good. Mr. B.--did take his own advice, with the result that he saw the error of his ways,
embraced Christianity, and has been for years zealously preaching that doctrine which he
formerly reviled.

1TI 1:14
And the grace of our Lord.

The Saviours grace in its freeness and effects

I. Consider the grace of our Lord Jesus Christ. It was this that led Him to remember you in
your low estate; to interpose on your behalf; to assume your nature, and to give His life a
ransom for many. Surely He hath borne our grief and carried our sorrow. Behold, how He
loved him! said the spectators around the grave of Lazarus, when they saw only His tears.
Behold, how He loved them! was surely the exclamation of angels, when, at His cross, they
beheld His blood. For was He compelled to submit to this undertaking? No. Did we deserve it?
When we were yet without strength, in due time Christ died for the ungodly. In the
application, as well as the procuring of our salvation, the grace of the Lord Jesus appears. Means
were used; but they derived all their efficacy, and their very being, from Him. But whence sprang
this desire? From conviction. What produced this conviction? Reflection. And what produced
this reflection? A train of events. And what are events? Providence. And what is Providence?
God in action; and God, acting for the welfare of the unworthy, is grace. The progress is equally
from the same source. He who quickens us, when dead in trespasses and sins, renews us day by
day; and enables us to hold on our way, and wax stronger and stronger. As this laid the
foundation, so it will raise the superstructure; and He shall bring forth the top-stone thereof,
with shoutings, crying, Grace, grace unto it! But, though all are saved by this grace, some
individuals seem to be, in a peculiar manner, the trophies of it; and, were it necessary, we could
make, even from the records of Scripture, a marvellous selection of instances. Manasseh; the
dying thief; the murderers of the Son of God; the Corinthian converts.

II. This grace is eminently displayed in the conversion of Paul: And the grace of our Lord,
says he, was exceeding abundant. Never did His heart pity a more undeserving wretch, or His
hand undertake a more desperate case. Perhaps, you say, this made the apostle so humble. It
did. But humility is not ignorance and folly. Christians are often ridiculed for speaking of
themselves in depreciating terms: especially when they call themselves the vilest of the vile, or
the chief of sinners. It is admitted and lamented that such language may be insufferable
affectation, and is sometimes used by persons who give ample evidence of their not believing it.
When show is a substitute for reality, it is generally excessive.

III. This grace is always productive of suitable influences and effects. In faith and love, says
the apostle, which are in Christ Jesus.
1. Divine grace produces faith. Faith is the belief of the gospel; a firm and lively persuasion
of the truth of the record that God has given of His Son, accompanied with acquiescence,
dependence, and application. It will lead me to have recourse to Him for all I want.
 2. Divine grace will equally produce love. To whom? To the Saviour Himself; His name, His
word, His day, His service, His ways.
3. Divine grace will produce both these in the same subjects. Faith, according to the apostles
order of statement, goes before love; for faith precedes everything in religion--it is an
original principle; it is the spring from which flow all the streams of pious temper and
practice; it is the root from which grow all the fruits of Christian obedience and affection.
But love follows after faith. We are told that faith worketh by love. And how should it
be otherwise? Is it possible for me to believe the compassions of the Saviour, and to
realize as my own the blessings of His death, and not feel my heart affected? and my
gratitude constraining me to embrace Him, and my fellow-Christians, and my fellow-
creatures, for His sake? By the latter of these, therefore, you are to evince the reality and
genuineness of the former. The subject admonishes Christians. It calls upon you, like
Paul, to review the grace of our Lord Jesus Christ. Remember where you were, and what
you were, when He said unto you, Live! Look unto the rock whence ye are hewn, and to
the hole of the pit whence ye are digged. This will prove the destruction of pride and
ingratitude. (W. Jay.)

The exceeding abundant grace of God

It is the most difficult thing in the world for a man to speak in a becoming and consistent
manner concerning himself. He speaks of himself very humbly and penitently: Who was before
a blasphemer, and a persecutor, and injurious; but I obtained mercy because I did it ignorantly
in unbelief. He speaks also most encouragingly to others: Howbeit for this cause I obtained
mercy, that in me first, or in me principally, Jesus Christ might show forth all long suffering
for a pattern to them which should hereafter believe on Him to life everlasting.

I. The grace of God as the only source of hope and salvation to guilty and apostate man.
1. The very terms of this proposition suppose that man is in a guilty and apostate state. The
effectuation of that great scheme into which the angels desired to look, the contrivance of
infinite mercy, is of grace: Ye know the grace of our Lord Jesus Christ, who, though He
was rich, yet for our sakes became poor, that we through His poverty might become
rich. The application of the Divine contrivance for mans recovery is of grace. The Holy
Spirit, the third person in the glorious Trinity, stands engaged in the economy and
covenant of mercy, to take of the things of Christ, and show them unto us. The
completion of this great and glorious work is of grace. Were we to trace the whole
process from the commencement to the perfection of it, it would be seen that in every
step the grace of God is manifested to be exceeding abundant. Now, do consider that
this is the only source of hope and salvation for guilty man. Tell me of any other if you
are able. Will you talk to me of penances, and pilgrimages, and bodily austerities?

II. In the circumstances attendant upon the conversion and salvation of the apostle paul, this
grace was exceeding abundant.
1. This will appear, in the first place, if you consider his previous character. He was, before,
an impious blasphemer, a treacherous persecutor, an injurious reviler. What does this
prove? That where a man is not chargeable with gross immoralities, yet the sins of the
mind, the intellect, the temper and disposition of the heart, may stand out in the sight of
God in the most odious, the most culpable, and in the most guilty form.
2. In the second place, the grace of God was exceeding abundant towards this apostle, if you
consider the period of time at which he thus became the subject of renewing and
converting mercy. It was at the very moment when, with impetuous fury, he was
proceeding to Damascus under the authority of the high priest to make havoc of the
 Church of God.
3. In the third place, the exceeding abundant grace of God was conspicuously manifest in the
completeness of the change which was produced on his condition and character. It was a
very remarkable change, because Paul the disciple presents a contrast so direct, so
strong, and so striking, to Saul of Tarsus. Once more, the grace of God was exceeding
abundant toward him if you consider the subsequent employment to which he was
appointed, the eminent qualifications with which he was endowed, and the great success
which attended him in his apostolic career.

III. The character to which the grace of God will always form those who are the subjects of it.
With faith and love which is in Christ Jesus. The two grand characteristics of the apostle
antecedently to his conversion, were his unbelief and his malignity. Now the character to which
he was wrought by the operation of Divine grace on his heart, exhibits an entire contrast to these
two characteristic qualities; for you find in him faith taking the place of unbelief, and love taking
the place of malevolence; he becomes an entirely changed man, the principles of his whole
conduct are completely altered. In closing this subject--
1. It offers hope to the most hopeless; I say hope to the most hopeless, because we have
discovered that the grace of God is the spring and the source of mans salvation.
2. Let us examine, pointedly and seriously, whether we know anything of the grace of God
which we have seen exemplified in so remarkable and transcendent a degree in the
conversion of the apostle Paul. Has this grace reached your heart?
3. What gratitude do we owe for the manifestation of this grace, for the revelation of it to our
sinful world? If the sun could be extinguished and blotted out from yonder heavens, it
would be a less calamity inflicted on the natural world than if the doctrines of grace were
banished from the Christian system. Let us close, therefore, by considering the
animating and exhilarating prospect which the grace of God opens beyond the grave. (G.
Clayton.)

Abundant grace.

Grace and its fruits are, you perceive, the two themes of the apostles thankfulness, as they
should be the two great themes of our thankfulness.

I. Consider, in the first place, the grace of our Lord, which was exceeding abundant. If there
was one theme on which Paul dwelt oftener, and lingered longer than others, it was this theme
of Divine grace. He took pleasure in giving it prominence, and securing for it attention. It was
with him a great central truth, from which other truths radiated, and towards which they again
converged. It was a seminal truth, a seed out of which other truths sprang and grew. It was a
foundation truth, on which he continued to build a structure of strength and holiness and
beauty. In this respect, all saints are very much alike. By grace are ye saved. Grace is one form
of Divine love. I say one form, because there are others. God loves Himself. He loves His perfect
works--the high intelligencies that surround His throne. But this is a love of complacency. Grace
is pity--it is love unconstrained by any governmental necessities--unmerited by any moral
qualifications. It is worthy of notice that Paul characterizes the grace of God to himself as
exceeding abundant. He adds one term to another for the purpose of expressing his sense of its
freeness and fulness. This is a proper way of speaking. Nothing but grace, nothing but
exceeding abundant grace, could have moved God to give His only begotten Son for the
forgiveness of sins; nothing less than grace, exceeding abundant grace, could have converted
and saved Isaac the son of faithful Abraham, and Samuel, for whom the devout Hannah prayed,
and Solomon, brought up in the house of the man after Gods own heart, and Timothy, who had
known the Scriptures from a child. However great our religious advantages, or excellent our
character, or refined and elevated our tastes, the heart by nature is corrupt, and the life is bad,
and nothing short of exceeding abundant grace can purify the former and rectify the latter.
After all it comes to this, that every Christian finds in his own conversion the most illustrious
manifestation of the grace of God. There is another peculiarity in Pauls language which we must
not overlook. He speaks of the grace shown in his salvation as the grace of our Lord. By our
Lord he evidently means the Lord Jesus Christ. Elsewhere he attributes his salvation to the
Father; he recognizes, also, the sovereign agency of the Holy Spirit; here he refers, in an especial
manner, as in other places, to our Lord Jesus Christ. He calls himself Paul, a servant of Jesus
Christ; he 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 me. It was Christ who sent him to preach the gospel; and when in prison he
was the prisoner of Jesus Christ; he could do all things through Christ, who strengthened him;
he could say, with truth, I count all things but loss, for the excellency of the knowledge of Christ
Jesus my Lord, for whom I have suffered the loss of all things, and do count them but dung, that
I may win Christ. For me to live is Christ. What a comment all this is on his saying to the
Corinthians, For I am determined not to know anything among you, save Jesus Christ, and Him
crucified. The grace of our Lord, towards us and in us, has been exceeding abundant.

II. Now, let us consider the fruits of grace, of which Paul speaks--Faith and love which is in
Christ Jesus. These two elements of Christian character are put, if you will look at the chapter,
in opposition to the apostles previous character. Speaking of himself, in the preceding verse, he
says, I, who was before a blasphemer, a persecutor, and injurious, did it ignorantly in unbelief,
but now, instead of unbelief and blasphemy there is simple, yet strong faith, and instead of
persecution and injury, there is ardent, self-denying love. Look at the reality and strength of the
faith! It overturned all the prejudices of the mind fortified by parental example and early
education. It made him bold as a lion in the advocacy of the Redeemers cause, before the
philosophers and monarchs of the age. How ardent and consuming was this mans love. His love
to Christ led him to renounce friends and fame; it burned out the old enmity of his heart against
Jesus, and filled him with a consuming zeal. It prompted him to undertake the most arduous
labours, it enabled him to endure hardships by sea and land, and to brave persecution by his
countrymen. It was the great secret of his life and labours. What mean ye to weep and to break
my heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the
Lord Jesus. And to this supreme love to Jesus Christ, there was united a warm affection for His
followers, a tender compassion for all mankind. He loved and enkindled love. Such were the
fruits of a Divine grace in the apostle Paul, and just in proportion as that grace is in our hearts,
will these fruits appear in us. Like causes produce like effects. Let us try ourselves to see whether
or not we are partakers of the grace of God in truth. Observe, for a moment, the order in which
the apostle places these Christian virtues--faith and love. Faith first, love second. We find this
order in other parts of his writings; they are not by chance here--Faith which worketh by love.
Let us who are of the day be sober, putting on the breastplate of faith and love. You see how
natural this order is. The sinner has, first, a believing apprehension of Christ. There can be no
real love to Christ, or love to men for His sake, without faith in Him. You may admire His
character, but you cannot feel that personal obligation and attachment which He demands.
Burke could appreciate to some extent the philanthropic career of Howard; Pollock and Cowper
could sing his praises; but how vastly different from their emotions towards the great
philanthropist, was the love cherished by the prisoners whose lot he alleviated, and the
distressed whose sorrows he removed. Remember this also--If you profess faith, you will show it
by love. Faith which worketh by love. If you desire to know whether you believe in Christ,
ascertain this by asking whether you love Christ. Paul mentions only faith and love as the fruits
of Divine grace in Him. Not that these were the only fruits produced, but because these are the
chief, and where these are found all the others will surely be found with them. The Christian
virtues hang together like grapes in clusters. Where you find faith and love you will find also
obedience, patience, purity, meekness, and everything that is excellent and of good report. (W.
Walters.)

1TI 1:15
This is a faithful saying.

The gospel in a sentence

I. The mission of the Son of God is here set forth--He came into the world. This expression
would be an extravagance if it referred only to ordinary human parentage. The pre-existence of
our Lord in a higher state was unquestionably an accepted axiom among the early Christians, a
commonplace of primitive Christian belief; and we, believing in His deity, offer Him our lowly
adoration as well as our thanks and love.

II. The purpose of his mission could not be set forth more clearly and concisely than in the
words, He came to save sinners. His object was not to become the temporal king of the Jewish
people, nor yet to give the light of scientific, or philosophical, or even ethical knowledge to the
Gentiles; but to redeem men from the condemnation of the law, and to deliver them from their
sins. To reverence Him as a kingly man, or to honour Him as a great teacher only, is but an
imperfect acknowledgment of His claims.

III. The exemplification of this purpose, given by Paul, is drawn from his own experience. He
says, respecting himself, of sinners, I am chief. The word sinners is the same as occurs in the
ninth verse, where it denotes those for whom the law was a necessity, for rebuke and restraint.
Whom the law came to condemn, Jesus came to save. When, under the influence of chloroform,
some critical operation is performed, and the patient wakes up to find that it is over, a great
feeling of thankfulness rises up in his breast at the whisper, thank God it has been successful,
for he knows that life is saved; but he would feel still more thankful if he knew what the skilful
surgeon does, that there was only a fractional part of an inch in this direction or in that between
him and death. Paul knew better than we do what he had been saved from here and hereafter,
and his intensity of feeling about sin was an element in his spiritual greatness. May God give us
also humbling views of ourselves and adoring thoughts of Him who has saved us! Conclusion:
The truth that Jesus Christ came into the world to save sinners, is worthy of all acceptation. It
is a faithful saying, worthy of implicit credence, of absolute reliance, for it will not give way
though you lean the whole weight of your souls salvation on it. It is worthy of acceptance by all
men. And it is worthy of every kind of acceptation; worthy of being embraced by every faculty of
mind, and heart, and will. You may understand it as a theological doctrine, but that is not
enough; you may love it as a familiar pleasant-sounding phrase, but that is not enough. It
deserves the homage of your entire nature. (A. Rowland, LL. B.)

The object of Christs coming into the world

The person of the Saviour is to be considered; and what think ye of Christ? In the text, it is
true, He is described by terms especially significant of His mediatorial character and work--He
is called Christ,--a title of office, significant of the proper designation of the worlds Redeemer
by the Father, to the distinct and essential offices of Prophet, Priest, and King--the Anointed, the
Great Teacher; and who teacheth like Him? the anointed High Priest and the great High Priest
who hath offered Himself a sacrifice, once for all, in His own body on the tree--and the anointed
King in Zion who sits upon His throne, who rules in the midst of the earth--rules for the
subjugation of His enemies, and for the protection of His friends! His advent into our world is
here announced. He came--but the very language supposes His pre-existence--He necessarily
was before He came into the world--yes, pre-existing with the Divine Father from everlasting;
for In the beginning was the Word, and the Word was with God, and the Word was God. He
came into our world after He had been promised, in the earlier periods of time, to the
patriarchs--and this promise they saw, and this promise they believed, and this promise they
embraced, and they died in the faith of the Redeemer that should come. He curse into the world
after He had been shadowed forth by the various types and symbols which marked the Mosaic
Institute; and at last, when the fulness of the time was come, God sent forth His Son, made of a
woman, made under the law, to redeem them that were under the law. Christ Jesus came into
the world. And what a world, my friends! Not a world prepared to greet and hail Him as its
Lord--not a world prepared to receive and welcome Him, no! a world of rebels, a world of
sinners--a fallen world, a guilty, perishing world, a world that was going down to ruin; and to
ruin it inevitably would have gone, had it not been for the intervention of this high, this almighty
Deliverer! What, then, was His errand in coming into our world? When God becomes incarnate
there must be some mighty object to achieve--there must be some great end to accomplish to
justify such an interposition. To this inquiry the text furnishes the answer, Christ Jesus came
into the world to save sinners. This was the great object. He came to procure salvation for us--
He came that He might bestow salvation upon us--the former in order to the latter. Still,
however, though our sin is atoned and salvation procured, an unapplied remedy, you know, is of
no service. It is not enough that the ransom has been paid; we must be liberated and share the
blessings of freedom. If it be true that Christ has come to procure salvation for us, by His
meritorious obedience unto death, then is it equally necessary that He should be exalted to
bestow it. He saves from the power of sin by the power of grace richly communicated to the
heart of the believer--a power that overturns the power of sin! Yes; and sin shall not have
dominion over you, says the apostle; for ye are not under the law but under grace. He saves
from all the condemnation and defilement of sin, by the cleansing virtues of His blood, by the
healing power of His grace. Still, however, the salvation of Jesus Christ is not merely a negative
thing--it consists not merely in deliverance from the guilt and positive evils to which, by sin, we
are exposed. He walks in the light of Gods countenance, he derives comfort from the great
Fountain of all Consolation; now it is that the Word of God is the rule, now it is that the love of
God is the principle, now it is that the glory of God is the grand end of all his actions! But then,
we have to leave this world--this is not our home; here we have no continuing place of abode;
and we want not only saving while we live, but when we die. The salvation of Jesus is
commensurate with all our necessities, it is adequate to all our demands, it contains all that our
circumstances require; and He who saves us in life will not abandon us in death! Welt do I
remember--never, while memory holds her seat, shall I forget--what was spoken to me by the
late Mr. Robert Spence, of York. Passing through that city, I had once an opportunity of calling
upon that excellent man, who had himself been a preacher of righteousness for more than half a
century; and said he, I thought, ere now, that I would have been at the end of my journey--that
ere now I should have arrived at my Fathers house; but it has pleased the Heavenly Grace to
spare me a little longer, and I feel considerably stronger than I was. But when I came into this
room and happened to pass that glass, I caught a sight of myself--I was struck, said the
venerable man; I thought what a little, old, infirm creature I had become--a mere remnant of
myself; but instantly, continued he, I lifted up my heart to the Lord, and I was favoured with
such a manifestation of His grace and love that, though alone--but he was not alone, for God
was with him--I said, Well, welcome, old man! welcome, infirmity! welcome, death! and
welcome, heaven! Yes; and the religion of Jesus can make him rejoice in the midst of affliction,
and welcome infirmity, welcome old age, and welcome death; because death, to the Christian, is
but the gate of life. Then, though the body go down to mingle with the clods of the valley, the
ransomed spirit wings its etherial flight to the regions of eternal day! The body, too, is to be
saved! One said to me lately, Oh, never mind the body! but Jesus Christ remembers the body.
He is the Saviour of the body as well as of the soul; and we look for Him in this way we look for
Him that He may change our vile bodies and fashion them like to His own glorious body,
according to the working of that mighty power whereby He is able to subdue all things unto
Himself.

II. What is the light in which mankind ought to regard this saying? First, as a true saying;
and then, as worthy of all acceptation. Let it be remarked, then, that those whom it pleased
God to employ in order to propagate this saying, in the first instance, always affirmed that it was
true. Besides, the God of essential and eternal truth has been pleased to affix His broad seal to
this saying. He could not give His seal to a lie. How is this? Why, He enabled those men to
perform miracles in order to attest it. How do you prove, inquired another, that what you
declare is true? Bring hither yon leper, excluded from all intercourse with his fellow beings,
standing afar off, bring him hither to me, and in the name of this Jesus, and to prove that He
came into the world to save sinnners, I pronounce the word, and his leprosy shall immediately
depart from him! And it was so! The saying again is pronounced and the question is repeated.
Bring hither the dead body, says an apostle, you are about to cast it forth into the tomb; but no,
bring it hither; I pronounce the word, and that dead body shall start into life! And it was so!
There is another way, however, in which the truth of this saying is to be ascertained, and it is, of
all others, the most satisfactory and consoling. It is in the way of experiment, bringing this truth
to trial, to the test. How is this? Why, here is a man, and I have now present in my minds eye a
case which, I suppose, twenty years ago actually occurred--here is a man who in early youth
begins to think it would be to his credit to begin to evince independency of mind, to throw off all
the fetters of education and early impressions, and to think for himself. He associates with those
who speak with great disrespect of this Divine volume, who begin to sneer, or have been in the
habit of sneering, at all serious religion and serious Christians: by and by he begins to imbibe
their spirit, and to acquaint himself with all the objections urged against revealed religion; by
and by he begins also to sneer and laugh at the Bible, he casts off fear and plunges headlong into
infidelity; he is then, perhaps, admired as a man of liberal mind, of genius, and of intelligence;
and the individual I refer to was a man of fine understanding and cultivated mind; but by and by
disease marked him out as its victim, he saw some of his companions in infidelity die; not one of
them died comfortably--some of them died most awfully; he began to consider with himself,
Whither, after all, am I going? I never disbelieved the Being of a God; but then, although I have
always regarded Him as a good and benevolent Being, have I acted as I should, as a creature--as
a dependent being, sustained by His power and bounty? Have I always revered and loved and
served Him as I ought? This I have not done! What have I done? I go to my natural religion, as it
is sometimes called; I study moral virtue, I endeavour to do good, and thus endeavour to
recommend myself to this benevolent Being. But in natural religion he finds no relief for a
troubled mind, no balm for a guilty conscience. What, thought he, shall I do? I will have
recourse once more to the Bible, I shall begin to read it seriously. He did read it, the more he
read it the deeper was the impression on his mind, that this is no human fabrication, in this
book surely God has spoken: he read, and on every page he saw something of this Saviour and
about this salvation. The thought flashed upon his mind, and he exclaimed, Oh, that this were
but true! Oh, that I could believe this! I should find relief immediately: here is a system adapted
to my condition. Oh, if it were but true, that Jesus Christ came into the world to save sinners,
make an atonement for sin, and procure salvation for me! Here is a System that suits my case
and provides for my necessities! Oh, that it were true! At last he resolved to make the
experiment: he read this book, and sincerely prayed to God to teach him what is truth. I believe
he read this very text, This is a faithful saying, and worthy of all acceptation, that Christ Jesus
came into the world to save sinners. Is this the saying, and is this Jesus the Saviour of sinners?
Oh, help me, he prayed, to believe this, teach me to believe this, I desire to believe this, I would
believe this! Lord, I believe this--help Thou my unbelief! I venture my soul on this Saviour--I
cast myself on this atoning sacrifice. What happened? His chains fell off--his heart was free!
His load of guilt was removed, his misery was banished; icy and peace and love unspeakable
sprang up in his heart, and his soul began to exult, disburthened of its load. Not many days had
elapsed before he met one of his old companions, who had grown gray in infidelity. What is this,
he inquired, that I hear of you? I hear you have become a Christian! How do you know that there
is a word of truth in the whole affair? How do you know that such a being as Jesus ever existed?
Know! was the reply, know! I know it by an argument of which you never were the master, I
know it by a process to which you are a total stranger, I know it is true that Christ Jesus came
into the world to save sinners, for Jesus Christ has saved me! Well, then, but it is not only a
true saying and worthy merely of all attention, examination, and observation, commending
itself to the approbation of every well-regulated mind, but it is also worthy of all acceptation. It
is worthy of acceptation because of its truth; if not true, it could have no just claim upon--it
would be unworthy our acceptation. It is worthy of acceptation, again, because it is so vitally
interesting. A thing may be true and yet not interesting to me; but here is a saying which is
proved to be true, and which is surpassingly interesting to all the children of men. What so
worthy the acceptance of the diseased man, as some sovereign specific which shall not only
remove the malady but restore to health and vigour his emaciated frame? The saying has been
accepted by the great, the wise, and the good, in different countries and ages of the Church; yes,
and some of the greatest and wisest of men that ever lived, of learning, too, various and
profound, have received this saying--have stedfastly believed its truth and realized its power.
And who art thou who art giving thyself credit for having superior lights and superior intellects?
But not only is this saying worthy of acceptance, but of all acceptation--of the acceptance of all.
If, in the next place, any portion of our race in any part of our world, could be found, who were
absolutely and irrevocably excluded from all interest and benefit in this saying, I honestly
confess to you, that I see not how such a portion of our race could regard this saying as worthy
their acceptation. That is not, that cannot be worthy my acceptance, in which I cannot, by any
possibility, have any interest. And not only is this worthy the acceptation of all, but of the
highest acceptation of all. As though the apostle had said, This is no ordinary saying; it is a
message from the throne--a message of mercy from the throne; oh, hail it, welcome it, receive it
as coming from the throne, Christ Jesus came into the world to save sinners! And having thus
realized the truth and power of this saying ourselves, let us do all that we can to circulate it--let
us always speak well of this Jesus, and endeavour to recommend the Saviour to all our fellow
creatures. (R. Newton, D. D.)

The faithful saying

I. Christ Jesus came into the world to save sinners.

1. Jesus Christ was somewhere in existence before He was seen here. He came into the
world. Think of a new planet or star just created in our system and shining forth. We
should never say, it is come here; we should say this of a planet or star that had travelled
into our system from some distant region. And it was from a region distant indeed that
Christ came here, from a heavenly one; and the place He held in that region, was the
most distant and the highest. He was not an angel in heaven; He was the everlasting
God. He came from the very summit, the lofty throne, of heaven to save us.
2. There are lost sinners in our world, whom it was needful for Christ to come into our world
 to save. Every man that breathes in our world is a sinner. And every sinner everywhere is
necessarily a lost sinner. This is the nature of sin, it ruins whomsoever it touches; ruins
him fatally and irrecoverably; in Scripture language, it destroys him. And on this
property of sin, the ruinous nature of it, is grounded partly the necessity of Christs
interposition in our behalf. We say that His coming from His throne to save us, shows
the greatness of His love to us, and so it does; but it shows as plainly the greatness of our
misery.
3. And when Christ came into the world to save sinners, He came determined to save them.
He knew He could do so, otherwise He would not have come. We do not go to the frozen
regions of the north to gather there the flowers and fruits of sunny climes. We never
think of going into vaults and charnel houses to raise the dead. Nor would our blessed
Lord have come into the world for our salvation, had He not felt as He came, that He
could work out salvation for us.

II. The description St. Paul gives us here of the truth he states. He calls it a saying, a
faithful saying, and one worthy of all acceptation.
1. It is a saying. And who says it? God Himself, Christ Himself. He might have come into our
world, and never have told us that He had come here, or why He had come. And it is not
God or Christ only, who says this. The prophets declared it before it took place: the
glorious company of the apostles said it afterwards; the noble army of martyrs died
rather than not say it; the holy Church throughout all the world has in every age
acknowledged it; and as for the Church above, it says this oftener, perhaps, than it says
anything else, and loves to say it better. Heaven often resounds with this saying and
other sayings like it.
2. And this is a faithful saying, a true one. It is not only said, but it ought to be said, for it is
true as truth itself. He had what St. John calls a testimony or witness of this truth within
himself. He knew it, just as we know at this moment that our hearts are beating, and our
pulses going, and that we are living and breathing men. He had experience of the fact.
And valuable as are the many outward testimonies we have to the truth of the gospel,
and convincing as they are to a sound, unbiassed judgment, they are all nothing in
comparison with this
3. This saying too, we are told, is worthy of all acceptation. The words will admit of two
interpretations. It is, first, as our com-reunion service renders the passage, Worthy to be
received of all men. Few sayings are so. Many things which we hear are worth no mans
attention. They are either false or trifling; they are better not listened to. And others have
only a limited interest. They may be worthy of one mans notice, but not another mans,
for they do not concern him. This saying, however, concerns every man, and concerns
him deeply. O how eagerly will some of us listen to some things I the news of the day
perhaps, the scandal of our neighbourhood, and the trifling occurrences that fill up the
trifling lives of our fellow-men!--things, it may be, in which we have little more interest
than the inhabitants of some distant planet; but this saying, to which sometimes we have
scarcely an ear to give, involves in it the highest interests of us all. This saying is worthy
also of the utmost reception we can give it, the most entire and cordial acceptance. Some
things that we hear are worth putting into our memories but not into our hearts; they are
dry matters of fact. But here is something worthy of our memories and hearts also;
worthy of being attended to, worthy of being remembered, worthy of being thought on
and studied, worthy of being delighted in, worthy of being laid hold of by our whole heart
and mind--in this sense, worthy of all acceptation. A feeble or cold reception of this
saying is no reception at all of it. Where the gospel saves the soul, the heart first opens
itself to receive it, and when it is in the heart, the heart feels it to be its treasure and its
 joy.

III. The view which the apostle takes of himself while contemplating this truth. Of the
sinners, he says, whom Christ Jesus came into the world to save, I am chief. (C. Bradley, M.
A.)

Worthy of all acceleration

I. It is worthy of all acceptation because it is the full development of the theme with which
revelation is charged; it lies not only in the track, but it is the full outcome of all that God has
been aiming at in all His providential guidance and government of men, from the first days of
the creation to the hour when the Child was born, the Son was given, whom He had from of
old promised to the world. From the first chapter of Genesis to the last chapter of the
Apocalypse, the main thread in the Scripture is this work, the saving of sinners. And if we study
it we shall find that it is the vital core of all the great movements of human society. The Bible
opens with the statement that the great burden of mans existence here is sin, and that the great
need of mans being is salvation. The inner meaning of it is true for all time, and is the key, I
believe the Divine key, to human history. The theme there is sin, wilful, conscious, guilty
transgression, revealed as the root of all mans infirmity, degradation, and misery.

II. It is worthy of all acceptation, for it alone explains and justifies the whole course of human
history. This life of ours is altogether too sad, too burdensome, too dark a thing to be suffered to
live on, if there be no great hope for the future to lighten it. The world is very beautiful and
glorious, you may say; it is a happy thing to be born with faculties finely touched like ours into a
world like this. Yes, unspeakably beautiful and glorious is this earth of ours, and our life here
might well be a paradise of pure delights. But sin poisons all. Despite of all the beauty, all the
joy, the great masterpieces of human thought and utterance are in the minor key. Sadness is the
dominant tone in all our literature, sorrow is the staple experience of mankind. I say frankly,
that if I were compelled to look at life and the world, cut off from all the comfort and hope which
streams down upon us through the Christian faith, I should be sorely tempted to the conclusions
of the pessimist philosophy, that there has been some terrible blundering in the constitution of
the world. But set in the heart of it all Christs mission to save, and the darkness lights up in a
moment. This dread experience of sin becomes through grace a stage in an unending progress.
This school of our discipline, this house of our bondage, this field of our conflict, is but a stage of
development, a step of progress, and all its deepest experiences have relation to blessed and
glorious issues in eternity.

III. It is worthy of all acceptation, for it is essential to the dignity and the worth of life. Is life
worth the living? Yes, a thousand times yes, if it is the life of a forgiven man in a redeemed
world. What man needs is not to forget sin, to make light of it, to shut out the world of spiritual
terrors which it unveils. It will not be shut out. What man needs is free loving and righteous
forgiveness--forgiveness which is not a weak winking at transgression, or an idle peace, peace
where there is no peace, but a forgiveness resting on an atonement which reveals righteousness,
magnifies law, and satisfies the deepest convictions of mans righteous conscience on the one
hand, and the holy heart of God on the other. This horrible doctrine of the absolute indelibility
of transgression has been the cause of untold anguish through all the ages of human history. Sin
must fruit in sorrow, and forgiveness cannot annul the act of sin, or obliterate its issues. But
there is an infinite difference between the experience of the man who is working out the penalty
of sin, with the sense that behind the sorrow there is the vindictive hand of the law-giver, who
will exact the uttermost farthing of retribution, and that of the Christian, who knows that behind
all that he endures, and is entirely reconciled to enduring, is the eye and the hand of the
Almighty Father of his spirit; an eye which watches his struggles and sorrows with the tenderest
compassion, a hand which is guiding and ruling all the discipline to blessed and glorious issues
in eternity. This is a faithful saying, and worthy of all acceptation; for through it, where sin
abounded grace doth much more abound; that, as sin hath reigned unto death, even so might
grace reign, through righteousness, unto eternal life, by Jesus Christ our Lord.

IV. It is worthy of all acceptation, because, while it lends dignity and worth to life, it alone
lends hope to immortality. An essential part of the benign work of love is the reconciliation of
man with law. Forgiveness is a blessed fact, unspeakably blessed, but chiefly as the means of
realizing a still more blessed fact--purification. On that absolutely the well-being and the bliss of
the soul rests in eternity. And what is the cry of all the nobler heathen faiths? Deliverance from
self. This is a faithful saying, and worthy of all acceptation, because it is charged for man with
the promise of eternal life; not eternal existence under these dread and soul-crushing
conditions, but eternal life, free, pure, noble, blessed life, finding its spring of perennial joy and
fruitfulness in the sunlight of the face of God. The salvation which is by Christ Jesus offers to
man not only pardon and peace, but renewing, restoration; a new heart, a new life, a new power,
a new supreme attraction, drawing man ever by its sweet but resistless constraints into closest
and holiest fellowship with the life of God through eternity. And this is Christianity. (J. B.
Brown, B. A.)

The world small for so great a transaction as redemption

It seems a little place, this world of ours, to be the scene of such transcendent transactions.
But size, as we measure it, counts for nothing on high; as far as we can see, it is the method of
God every where to work from what man calls insignificant centres over vast areas of life. It is
emphatically thus in history. England is but a little country, Greece was less, Judea least of all;
and yet from these intense radiating centres influences have streamed forth which will be
fruitful of high results throughout eternity. The cultivated homes of men are but little oases in
the midst of desert and ocean spaces, of vast extent and dreary monotony; fruitless and useless
in our weak judgment; though we are now beginning to see that they are essential to the high
development of the limited regions which can nourish the noblest forms of life. Who shall tell
what is to grow out of the transactions of which this little, but most highly developed and
glorious, earth has been the theatre, to the great universe and the kingdom of heaven in
eternity? (J. B. Brown, B. A.)

The gospel and its recommendation

I. The gospel. It means good news. Here is a man ill; the word that tells him how he may be
cured of his disease is gospel--good news. It claims to be the best news. Such is our text, and that
because it tells about three things--
1. It tells of a divinely-appointed Saviour. It tells of Christ Jesus, and there is gospel in the
very name. I thank God for that name. I have sometimes ventured to compare it to what
we are all familiar with--the sign-board above a shop-door, telling what is to be got there;
or the name on the door of a lawyer or physician, telling what men may expect there. A
sick man sees the doctors name on his door, and applies to him without hesitation. He
says, The man is a physician, a doctor; that is his profession; he is there for the very
purpose of receiving and curing the sick and dying, and I have a claim on his services
which he cannot, dare not, refuse. And so here is One who has His name, as it were, on
His door; His profession, His business described in His very name--Jesus. It tells His
occupation--the Saviour. But He is also spoken of as the Christ, that is, the Anointed
 One. Let us go back to the olden times again. There is one who has been guilty of some
sin, which lies heavy on his conscience and heart. He takes the prescribed offering, a
lamb, and goes with it to the priest, that that lamb may suffer and die for him, as his
sacrifice, his substitute; and when its blood is shed, his sin is atoned for and put away.
But the question comes up, Is He a right priest? Has He a Divine commission? Yes;
because He is anointed, the holy oil was poured on Him, setting Him apart to the holy
office; and as He is an anointed priest, there is no cause to fear. Or take another case: a
crime has been committed, and the offender is sent to the king, who alone can give
pardon for such an offence. The pardon is given; the man hears it from the kings own
lips. But here, too, the doubt arises, Has He a right to give it? Is He commissioned to
grant a pardon? Is He the real king? Will the pardon stand? Yes; because the holy
anointing oil was poured on Him, which marks Him out as me God-anointed king. And
like other great official persons, He carries His credentials with Him.
2. It tells of the mission and work of Christ. By His mission, I mean His being sent, His
coming on His great errand of mercy and love. Christ Jesus came into the world. What
a word of wonder is this! I have been in one of our Highland cottages, and have had the
place pointed out where our Queen has sat. There is a sacredness about the spot that can
hardly be told, so that you scarcely wonder that some of our humble Scottish peasants
have said, None shall ever sit on that seat again! You can fancy the mingled pride and
enthusiasm with which they tell of the condescension of the greatest sovereign in the
world visiting their lowly dwellings.
She came into this humble cottage of mine! And yet what was that to this--Christ Jesus
came into the world? There is a lazar-house for the reception of lepers in all the stages
of their dreadful disease. No man who enters comes out but for burial. One of these good,
devoted men, the Moravian Brethren, has his heart filled with compassion for the
sufferers, and with the desire to point them to Christ and to heaven; and knowing that he
bids a life-long farewell to all outside, he cheerfully enters, and the door closes, shutting
him up in a kind of living grave. You say, What a marvel of love and pity! And yet, what
are all these as compared with this--Christ Jesus came into the world? And then, in
regard to the work which He came into the world to do, notice the words--to save
sinners! Most wonderful of all! Strangers, enemies, rebels--these are some of the
descriptions that you have in the Word of God of those whom He came to save.
3. It tells of the objects of His care and love. I have spoken of these, in the general, as
sinners. We now get a step further forward--sinners of whom I am chief, or first.

II. Having spoken of the gospel itself, I ask your attention now to its recommendation: This
is a faithful saying, and worthy of all acceptation.
1. It is true. The great drawback about many things that are very attractive is that they are
not true. You have met with some entertaining volume. It interests you deeply, and lays
thorough hold of your heart. You would rather lose a meal, or an afternoons play, or an
hours sleep, than lay aside your book. And as you finish the reading of it, with the tear in
your eye, and your young heart beating quick, you say, That is a fine story, a wonderful
story. I have seldom read anything like it. Ay, but do you know it is not true; it is just
made up; it is all unreal. Sometimes you have pleasant dreams; you are happy as can
be; you have gained some object on which your hearts have long been set; but you
suddenly wake up, and it is but an empty dream. Friends who have come home from
India have told us, that when passing through the desert, they have seen the mirage,
with its grassy slopes and graceful trees casting their shadow on the lake beside which
they seem to be growing, most beautiful to the eye; but it is only a vision, and in a
moment vanishes out of sight. But I have this to say in favour of the wondrous gospel
 story, that it is true. I wonder if you ever got the length of doubting it? There is an old
man who is often to be found in his humble cottage, with his large family Bible spread
out before him, always open at the 14th chapter of John. A youth, who is a frequent
visitor, coming in to ask for him, says, I wonder why you are so often reading these
words, when you know them all by heart; I should be for reading what I did not know.
Well, master, is the old mans reply, you are right enough, I dare say; but it seems to
do me good to get a look at the real words; it helps an old mans faith, for when I see
them, I say, There they be, and I cannot doubt them. You see the thought of a mansion in
heaven for an old sinner like me, and my Lord going before to prepare it, and coming
back to take me to it--why, it is all so wonderful, that if I could not get a look at the words
sometimes, I am afraid I should be just doubting again.
2. It is trustworthy. Paul tells here that he has tried it, he has made the experiment, and can
now recommend it from personal experience. I fear to trust myself on such a slender
support, and gaze with dismay upon the abyss below. I look for another way, but there is
none. At length I hear a voice from the other side saying, The plank bears; I have tried
it; I have crossed it; it will bear you; plant your foot firmly on it, and you will get safely
across. I look across, and see a man larger and heavier than myself; and when I see him,
I pluck up heart, plant my foot on the plank, and cross in safety; and once I am over, I
too can testify, The plank bears; I can say, It is trustworthy; I can give others the benefit
of my experience: It has saved me, and now I can recommend it to you.
3. It is all-important. It is worthy of all acceptation, and therefore of all attention. It is no
trifling matter.
4. It is welcome-worthy. It is spoken of here as being worthy of all acceptation. Oh, that
dreary gospel, I think I hear some one saying, I suppose we must needs have to do with
it, or we cannot be saved. It is very much like a medicine. I am ill, I must take it, or I shall
not recover, but it is bitter and repulsive. Not so, says Paul; this gospel is worthy of all
welcome. I might compare it to those letters from beloved friends, which the arrival of
the mail from some distant country brings to us. (J. H. Wilson, M. A.)

For whom is the gospel meant

I. Even a superficial glance at our Lords mission suffices to show that His work was for the
sinful.
1. For the descent of the Son of God into this world as a Saviour implied that men needed to
be delivered from a great evil by a Divine hand. You would never have seen a Saviour if
there had not been a fall. Edens withering was a necessary preface to Gethsemanes
groaning.
2. If we give a glance at the covenant under which our Lord came, we soon perceive that its
bearing is towards guilty men. If there had been no sins and iniquities, and no
unrighteousness, then there had been no need of the covenant of grace, of which Christ is
the messenger and the ambassador.
3. Whenever we hear the mission of Christ spoken of it is described as one of mercy and of
grace. In the redemption which is in Christ Jesus it is always the mercy of God that is
extolled--according to His mercy He saved us.
4. The fact is, when we begin to study the gospel of the grace of God we see that it turns its
face always towards sin, even as a physician looks towards disease, or as charity looks
towards distress.
5. The gospel representations of itself usually look sinner-ward. The great king who makes a
feast finds not a guest to sit at the table among those who were naturally expected to
 come, but from the highways and hedges men are compelled to come in.
6. And ye know that the gospel has always found its greatest trophies amongst the most
sinful: it enlists its best soldiers not only from amongst the guilty, but from amongst the
most guilty.

II. The more closely we look the more clear this fact becomes, for the work of salvation was
certainly not performed for any one of us who are saved on account of any goodness in us.
1. All the gifts which Jesus Christ came to give, or at least most of them, imply that there is
sin. What is His first gift but pardon? How can He pardon a man who has not
transgressed?
2. Our Lord Jesus Christ came girded also with Divine power. He says, The Spirit of the
Lord is upon Me. To what end was He girded with Divine power unless it be because sin
had taken all power and strength from man?
3. I will not omit to say that the great deeds of our Lord, if you look at them carefully, all
bear upon sinners. Jesus lives; it is that He may seek and save that which is lost. Jesus
dies; it is that He may make a propitiation for the sins of guilty men. Jesus rises; He rises
again for our justification, and, as I have shown, we should not want justification unless
we had been naturally guilty. Jesus ascends on high, and He receives gifts for men; but
note that special word, Yea, for the rebellious also, that the Lord God may dwell among
them.
4. And all the gifts and blessings that Jesus Christ has brought to us derive much of their
radiance from their bearing upon sinners. It is in Christ Jesus that we are elect, and to
my mind the glory of electing love lies in this, that it pitched upon such undeserving
objects.

III. Now it is evident that it is our wisdom to accept the situation.

IV. This doctrine has a great sanctifying influence.

1. Its first operation in that direction is this: when the Holy Spirit brings the truth of free
pardon home to a man it completely changes his thoughts concerning God. What, says
he, has God freely forgiven me all my offences for Christs sake? And does He love me
notwithstanding all my sin?
2. Moreover, this grand truth does more than turn a man, it in spires, melts, enlivens, and
inflames him. This is a truth which stirs the deeps of the heart, and fills the man with
lively emotions.
3. Besides, this truth when it enters the heart deals a deadly blow at the mans self-conceit.
4. Moreover, where this truth is received there is sure to spring up in the soul a sense of
gratitude.
5. And I think you will all see that free forgiveness to sinners is very conducive towards one
part of a true character, namely, readiness to forgive others. (C. H. Spurgeon.)

A faithful saying

I. Here is a wonderful saying. It was but thirty years since the gospel of the Lord Jesus Christ
had been preached, yet these words had become a saying, a blessed proverb. It summed up
briefly and yet fully the source and purpose of the gospel--its height and depth, its length and
breadth. Christ Jesus came into the world to save sinners. Look into it. No such wonderful
saying was ever heard in the world before or since. The Jew was willing to believe that the God
of Israel could admit into His high presence the holy men to whom He had entrusted some great
enterprise, and who had proved themselves worthy of such an exceeding honour. Abraham,
Moses, Elijah--for such men God might come in all the majesty of His splendour and commune
with them. The Greeks believed that for the gifted and the great, for splendid heroes who had
wrought prodigies of valour on the battle-fields or in the games, the gods might stoop to give
some token of their favour and protection. That was familiar enough. But that God should care
so much for men who had slighted Him, and forgotten Him, and insulted Him, and rebelled
against Him! That God should care for coarse, low, ignorant people, whom it was a disgrace to
notice, and who were incapable of any goodness! This was ridiculous, worse than merely
incredible. To the Greeks such an idea was a folly, to the Jews it was an offence. Yet still more
wonderful was the saying--that God, the God of Glory, should come down as a man, should
become one of us and one with us, taking upon Himself not only our nature, but our curse--the
awful load of the worlds sin; and that He should bear for us all shame and agony!

II. Experience has proved it a faithful saying. The early disciples passed from one to another,
setting their seal to its truth, until it came to be supported by a host of witnesses. And since St.
Paul wrote that, the great cloud of witnesses has ever been growing. There is nothing in the
world to-day that has such testimonies to commend it as this gospel of our salvation. I call up
the memory of saintly men and women in my own little native town, dear old souls, many of
them poor, but with such purity in their faces, such love in their hearts, such peace in their lives.
With others life was a hot and fevered unrest, but about these there was an atmosphere of holy
calm. What was it that made them so bright, so happy, so hopeful, that kings might well have
envied them? They are ready with the reason--It is a faithful saying, and worthy of all
acceptation, that Christ Jesus came into the world to save sinners. Go to-day whither you will,
north or south, east or west, and find the homes that are happiest, the lives that are sweetest, the
souls that are sunniest, the hearts and hands that are most eager and most earnest in helping
others--you shall find it amongst those who set their seal to this as true--It is a faithful saying,
and worthy of all acceptation, that Christ Jesus came into the world to save sinners. Come yet
again and stand by the deathbed; that rends the veil from all pretences. I see the face pinched
and pale with sickness, yet is it lit up with a brightness as if the eyes did look within the veil.
Fear is gone, and all is peace. Bend and listen as the lips are parted for their last utterance. It is
a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save
sinners. My brother, this gospel is no fancy of fanatics; no delusion of the dark ages. Nothing in
this world comes to us so hallowed and so commended. Can I find another Christ Jesus? Can I
find another salvation which comes with such evidence of its faithfulness as this? Surely it is
worth my accepting. I will take for my own that Saviour who has come into the world to save
sinners. If this is a faithful saying, then are there three things that do greatly concern us every
one.
1. If Jesus Christ has come into the world to save us, then we must be in great danger.
Whatever is the use of trying to save a man if he is not in any peril!
2. If this be a faithful saying that Christ Jesus came into the world to save sinners, then
surely none but Jesus Christ can save me. My struggles and resolutions cannot avail, or
Christ need not have come.
3. If this be a faithful saying that Jesus Christ came into the world to save sinners, then He
has come to save me. If He has come to save sinners He means people who have sinned--
real sinners--not good people who call themselves sinners be cause it sounds humble.
The desperate cases are those which my Lord ever seeks first of all. Luther tells us, once
upon a time the devil said to him, Master Luther, thou art a great sinner, and thou wilt
be damned. Stop, stop, I said, one thing at a time. I am a great sinner, it is true--
though thou hast no right to say so. I confess it. What next? Therefore thou shalt be
damned, quoth he. That is not good reasoning, said I It is true that I am a great
 sinner--but it is written, Christ Jesus came to save sinners: therefore I shall be saved!
Now go thy way. So did I cut off the devil with his own sword, and he went away
sorrowing, because he could not cast me down by calling me a sinner. (M. G. Pearse.)

Christs power to save

I seem to see Saul rising on that road to Damascus, brushing the dust from his cloak, and
wiping the perspiration from his excited brow, and then swinging out his hands towards all ages
as he cries, This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into
the world to save sinners, of whom I am chief. In my church in Brooklyn, at the close of the
service one day, a man came from the back part of the house and sat down near the pulpit. I saw
him waiting, so I came down at the close of the service, and asked him if he would not go in
amongst those making inquiry for their souls. He said, No, sir; you cannot do me any good. I
came from the Far West, but you cannot do me any good. The gospel is not for me--I am a victim
of strong drink. He said, I wont tell you my name; you know it. I rose to be one of the first
men of my State. I have a beautiful wife and beautiful children, but am bringing them all to ruin.
I thought if I came here I could be saved; but find I cant. Yesterday I was coming down on the
Hudson River train. There was a man sitting beside me with a flask of strong drink. He asked me
if I would have some of it. I said No; but, oh, how I wanted it! The arid tongue of the liquor
seemed thrusting itself from the side of the cork, and I felt I must fly from that presence. I went
to the platform of the train and thought I would jump off; but we were going at the rate of forty
miles an hour, and I came back. That thirst is on me, and you cannot do me any good. I said,
You do not know the grace of God. Come in here, and we will pray for you. We prayed for him,
and I then went to the drug store, and said to the doctor, Can you give this man anything to
help him to destroy that thirst? Well, the physician put up a bottle to help him. I said, Give
him a little more, and he put up another bottle. I then said to the man, Put your trust in God,
and when this paroxysm comes on take your medicine. He passed away from me into Boston,
and was gone from me some weeks, when I got a letter enclosing the small amount of money I
had paid for the medicine, and saying, Thank God, Mr. Talmage, I have got cured, and the fear
of the thirst is put off, and I have not taken any of the medicine. I am preaching every night on
righteousness, temperance, and judgment to come, in one of our large halls, and I send you two
papers to show how the Lord is blessing me. I have heard from him since, and the Lord has
seen him through, and will see him through. Oh, the grace of God! Try! Try it! (T. De Witt
Talmage.)

The mission of Christ to the worst

All the great hereditary and historical religions of mankind, both of the East and the West, are
religions designed for morally respect able people, for men who, in their own opinion, are good
and deserving persons, or are earning merit and future bliss by trying to become so. That was
and is the essence of Bhuddism, of Brahminism, of Laoutsaism, of Islam, and of the natural,
philosophical religions of Europe and America. They are the religions of men who are going
about, like the Jews of the first century--the Jews of corrupted Judaism, to establish their own
righteousness and title to immortal life, or to Nirvana. The genuine Christianity, taught by the
Lord Jesus, the Christ of God, the one genuine message of the Eternal Creator to the human
race, is the one and only religion proposed to, and pressed upon, the wicked. It is sent forth over
all the world, as salvation for the lost, as complete and immediate salvation. (E. White.)

The sinners door

When I began my ministry in Dundee, I had the privilege of meeting many of those who were
blessed under the preaching of the sainted Murray MCheyne, I was told of one case of
conversion which is rather peculiar. The person was much troubled, his mind was filled with
gloomy darkness, and he had no peace nor rest. One day, as MCheyne was preaching to
Christians, not to those outside of Christs fold, the man got peace. After the service he went
round to the vestry to see the minister, who did not need to inquire if the visitor had got peace, it
shone in his face; so he simply asked, How did you get it? He answered, All the time Ive been
trying to enter in at the saints door, but while you were speaking I saw my mistake, and entered
in at the sinners door. It is the only way; you need not come to God as a saint, or a pretty good
sort of a person, but simply as a sinner, wanting and needing salvation. (W. Riddell.)

A gospel text
Mr. William White, one of the London City Missionaries, relates the following interesting fact:
Some years ago, through the kindness of the late Joseph Sturge, Esq., of Birmingham, a large
grant of copies of The British Workman was made to the London City Mission, a portion of
which was allotted for my district. Some time after distributing my share of that grant in my
district, I visited a man who was very ill. After some conversation, I said, Well, my friend, the
best news that any one can ever bring you is contained in this text from the Bible, This is a
faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save
sinners. His face was immediately lit up with a smile, and raising himself in the bed, he pointed
to the patched window and said, Oh, sir, I know that already. Look there: thats a piece of the
paper you once gave me. My wife tore it up, and mended the window with just that piece of it
that has that text on it. And since Ive laid here, day after day, Ive read it over and over till Ive
got it off by heart. The City Missionary adds: I believe the Holy Spirit made that text on the
patched window a blessing to the mans soul. Of whom I am chief.--
The chief sinners objects of the choicest mercy

I. The salvation of sinners was the main design of Christs coming into the world.

II. God often makes the chiefest sinners objects of His choicest mercy. For the last, that God
doth so, observe--
1. God hath formerly made invitations to such. See what a black generation they were (Isa
50:1-11.) by the scroll of their sins. They were rebels, and rebels against Him that had
nursed them: I have nourished and brought up children, and they have rebelled against
Me (Isa 1:2). He comes to charge them laden with iniquity (verse 4). They had been
incorrigible under judgments. "Why should ye be stricken any more? Ye will revolt more
and more" (Isa 1:5).
2. God hath given examples of it in Scripture. Manasseh is an eminent example of this
doctrine. His story (2Ch 23:1-21.) represents him as a black devil, if all the aggravations
of his sins be considered.
(1) It was against knowledge. He had a pious education under a religious father. An
education usually leaves some tinctures and impressions of religion.
(2) His place and station: a king. Sins of kings are like their robes, more scarlet and
crimson than the sins of a peasant. Their example usually, infects their subjects.
(3) Restoration of idolatry.
(4) Affronting God to His very face. He sets up his idols, as it were, to nose God, and
built altars in the house of the Lord, and in the two courts of His temple, whereof
God had said He would have His name there for ever (verses 4, 5, 7).
(5) Murder. Perhaps of his children, which he caused to pass through the fire as an
offering to his idol (verse 6); it may be it was only for purification. Moreover,
Manasseh shed innocent blood very much, till he filled Jerusalem with blood from
 one end to the other (2Ki 21:16).
(6) Covenant with the devil. He used enchantments and witchcraft, and dealt with a
familiar spirit (2Ki 21:6).
(7) His other mens sins. He did not only lead the people by his example, but compelled
them by his commands: So Manasseh made Judah and the inhabitants of Jerusalem
to err, and to do worse than the heathen God had rooted out (2Ch 23:9), to make
room for them. Hereby he contracted the guilt of the whole nation upon himself.
(8) Obstinacy against admonitions: God spake to him and his people, but they would
not hearken, or alter their course (2Ki 21:10).
(9) Continuance in it. He ascended the throne young, at twelve years old (verse 1). It is
uncertain how long he continued in this sin.
3. It was Christs employment in the world to court and gain such kind of creatures. The first
thing He did, while in the manger, was to snatch some of the devils prophets out of his
service, and take them into His own (Mat 2:1), some of the Magi, who were astrologers
and idolaters. To call sinners to repentance, was the errand of His coming. And He
usually delighted to choose such that had not the least pretence to merit (Mar 2:17):
Matthew, a publican; Zaccheus, an extortioner, store of that generation of men and
harlots, and very little company besides. He chose His attendants out of the devils
rabble; and He was more Jesus, a Saviour, among this sort of trash, than among all other
sorts of people, for all His design was to get clients out of hell itself. What was that
woman that He must needs go out of His way to convert? A harlot (Joh 4:18), an
idolater; for the Samaritans had a mixed worship, a linsey-woolsey religion, and, upon
that account, were hateful to the Jews. What was that Canaanitish woman who had so
powerful a faith infused? One sprung of a cursed stock, hateful to God, rooted out of the
pleasant land, a dog, not a child; she comes a dog, but returns a child.
4. The commission Christ gave to His apostles was to this purpose. He bids them proclaim
the promise free to all: Go ye into all the world, and preach the gospel to every creature
(Mar 16:15). All the world; every creature. He put no difference between men in this
respect, though you meet with them in the likeness of beasts and devils, never so wicked,
never so abominable. This commission is set out by the parable of a king commanding
his servants to fetch the maimed, halt, and blind, with their wounds, sores, and
infirmities about them (Luk 14:21; Luk 14:23).
5. The practice of the Spirit after Christs ascension to lay hold of such persons.
(1) Some out of the worst families in the world; one out of Herods (Act 13:1), Now there
were in the Church that was at Antioch certain prophets and teachers, as Barnabas,
and Simeon that was called Niger, and Lucius of Cyrene, and Manaen, which had
been brought up with Herod the tetrarch, and Saul. It is likely to this intent the Holy
Ghost takes particular notice of the place of Manaens education, when the families
where the rest named with him were bred up are not mentioned. Some rude and
rough stones were taken out of Neros palace. Yet some of this monsters servants
became saints (Php 4:22): All the saints salute you, chiefly they that are of Caesars
household. To hear of saints in Neros family is as great a prodigy as to hear of saints
in hell.
(2) Some of the worst vices. The Ephesians were as bad as any, such that Paul calls
darkness itself (Eph 5:8). Great idolaters. The temple of Diana, adored and resorted
to by all Asia and the whole world, was in that city (Act 19:27). Take a view of another
corporation, of Corinth, of as filthy persons as ever you heard of, such were some of
you (1Co 6:11). Well, then, how many flinty rocks has God dissolved into a stream of
tears I Great sins are made preparations by God to some mens conversion; not in
 their own nature (that is impossible), but by the wise disposal of God, which Mr.
Burgess illustrates thus: as a child whose coat is but a little dirty has it not presently
washed; but when he comes to fall over head and ears in the mire, it is taken off, and
washed immediately. So when a wicked man falls into some grievous sin, which his
conscience frowns upon him and lashes him for, he looks out for a shelter, which in
all his peaceable wickedness he never did.

III. Why God chooses the greatest sinners, and lets His elect run on so far in sin before He
turns them.
1. There is a passive disposition in the greatest sinners, more than in moral or superstitious
men, to see their need; because they have not any self-righteousness to boast of. This
self-righteous temper is like an external heat got into a body, which produceth an hectic
fever, and is not easily perceived till it be incurable; and naturally it is a harder matter to
part with self-righteousness than to part with gross sins, for that is more deeply rooted
upon the stock of self-love, a principle which departs not from us without our very
nature; it hath more arguments to plead for it, it hath a natural conscience, a patron of it;
whereas a great sinner stands speechless at reproofs, and a faithful monitor has a good
second and correspondent of natural conscience within a mans own breast. Just as
travellers that have loitered away their time in an alehouse, being sensible how the
darkness of the night creeps upon them, spur on, and outstrip those that were many
miles on their way, and get to their stage before them; so these publicans and harlots,
which were at a great distance from heaven, arrived there before those, who like the
young man, were not far off from it. As metals of the noblest substance are hardest to be
polished, so men of the most generous, natural, and moral endowments are with more
difficulty argued into a state of Christianity than those of more drossy conversations.
2. To show the insufficiency of nature to such a work as conversion is, that men may not fall
down and idolize their own wit and power. Two things are certain in nature:
(1) Natural inclinations never change, but by some superior virtue. A loadstone will not
cease to draw iron while that attractive quality remains in it. The wolf can never love
the lamb, nor the lamb the wolf; nothing but must act suitably to its nature; water
cannot but moisten, fire cannot but burn; so likewise the corrupt nature of man,
being possessed with an invincible contrariety and enmity to God, will never suffer
him to comply with God. And the inclinations of a sinner to sin being more
strengthened by the frequency of sinful acts, have as great a power over him, and as
natural to him, as any qualities are to natural agents; and being stronger than any
sympathies in the world, cannot by a mans own power, or the power of any other
nature equal to it, be turned into a contrary channel.
(2) Nothing can act beyond its own principle and nature. Nothing in the world can raise
itself to a higher rank of being than that which nature hath placed it in. A spark
cannot make itself a star, though it mount a little up to heaven; nor a plant endue
itself with sense, nor a beast adorn itself with reason, nor a man make himself an
angel. It is Christs conclusion, How can you, being evil, speak good things? (Mat
12:33-34). Not so much as the buds and blossoms of words, much less the fruit of
actions. They can no more change their natures than a viper can cashier his poison.
Now, though this I have said be true, yet there is nothing man does more affect in the
world than a self-sufficiency and an independency upon any other power but his
own. This temper is as much riveted in his nature as any other false principle
whatsoever; for man does derive it from his first parents, as the prime legacy
bequeathed to his nature. If a putrefied rotten carcase should be brought to life, it
could never be thought that it inspired itself with that active principle. God lets men
 run on so far in sin, that they do unman themselves, that he may proclaim to all the
world that we are unable to do anything of ourselves at first towards our recovery
without a superior principle. The evidence of which will appear if we consider--
1. Mans subjection under sin. He is sold under sin (Rom 7:14), and brought into captivity
to the law of sin (verse 23); law of sin, that sin seems to have a legal authority over
him; and man is not only a slave to one sin, but divers(Tit 1:3), serving divers lusts.
2. Mans affection to them. Pie doth not only serve them, but he serves them, and every one
of them, with delight and pleasure (Tit 3:3). They were all pleasures as well as lusts,
friends as well as lords. Will any man leave his voluptuousness, and such sins that please
and flatter his flesh? No piece of dirty muddy clay can form itself into a neat and
handsome vessel; no plain piece of timber can fit itself for the building, much less a
crooked one; nor a man that is born blind give himself eyes.

IV. Gods regard for His own glory.

1. The glory of His patience. We wonder, when we see a notorious sinner, how God can let
His thunders still lie by Him, and His sword rust in His sheath. I will not execute the
fierceness of mine anger, I will not return to destroy Ephraim; for I am God, and not
man (Hos 11:9). If a man did inherit all the meekness of all the angels and all the men
that ever were in the world, he could not be able to bear with patience the extravagances
and injuries done in the world the space of one day; for none but a God, i.e., one
infinitely longsuffering, can bear with them. Not a sin passed in the world before the
coming of Christ in the flesh but was a commendatory letter of Gods forbearance, To
declare His righteousness for the remission of sins that are past, through the forbearance
of God (Rom 3:25). And not a sin passed before the coming of Christ into the soul but
gives the same testimony, and bears the same record. Howbeit, for this cause I obtained
mercy, that in me first Jesus Christ might shew forth all long-suffering, for a pattern to
them which should hereafter believe on Him (verse 16). This was Christs end in letting
him run so far, that He might show forth not a few mites, grains, or ounces of patience,
but all longsuffering, longsuffering without measure, or weight, by wholesale; and this as
a pattern to all ages of the world; , for a type: a type is but a shadow in
respect of the substance. To show that all the ages of the world should not waste that
patience, whereof He had then manifested but a pattern. A pattern, we know, is less than
the whole piece of cloth from whence it is cut; and as an essay is but a short taste of a
mans skill, and doth not discover all his art, as the first miracle Christ wrought, of
turning water into wine, as a sample of what power He had, was less than those miracles
which succeeded; and the first miracle God wrought in Egypt, in turning Aarons rod into
a serpent, was but a sample of His power which would produce greater wonders; so this
patience to Paul was but a little essay of His meekness, a little patience cut off from the
whole piece, which should always be dealing out to some sinners or other, and would
never be cut wholly out till the world had left being. This sample or pattern was but of
the extent of a few years; for Paul was but young, the Scripture terms him a young man
(Act 7:58), about thirty-six years of age, yet he calls it all longsuffering. Ah, Paul! some
since have experienced more of this patience; in some it has reached not only to thirty,
but forty, fifty, or sixty years.
2. Grace. It is partly for the admiration of this grace that God intends the day of judgment. It
is a strange place: When He shall come to be glorified in His saints, and to be admired
in all them that believe in that day (2Th 1:10). It is the glory of a man to pass by an
offence (Pro 19:11), i.e. it is a manifestation of a property which is an honour to him to be
known to have. If it be thus an honour to pass by an offence simply, then the greater the
offence is, and the more the offences are which he passeth by, the greater must the glory
 needs be, because it is a manifestation of such a quality in greater strength and vigour.
So it must argue a more exceeding grace in God to remit many and great sins in man,
than to forgive only some few and lesser offences.
(1) Fulness of His grace. He shews hereby that there is more grace in Him than there can
be sin in us or the whole world. That grace should rise in its tide higher than sin, and
bear it down before it, just as the rolling tide of the sea riseth higher than the streams
of the river, and beats them back with all their mud and filth. It was mercy in God to
create us; it is abundant mercy to make any new creatures, after they had forfeited
their happiness (1Pe 1:3).
(2) Freeness of grace. None can entertain an imagination that Christ should be a debtor
to sin, unless in vengeance, much less a debtor to the worst of sinners. But if Christ
should only take persons of moral and natural excellencies, men might suspect that
Christ were some way or other engaged to them, and that the gift of salvation were
limited to the endowments of nature, and the good exercise and use of a mans own
will. Therefore it is frequently Gods method in Scripture, just before the offer of
pardon, to sum up the sinners debts, with their aggravations; to convince them of
their insolvency to satisfy so large a score, and also to manifest the freeness and
vastness of His grace (Isa 43:22-24). It is so free, that the mercy we abuse, the Name
we have profaned, the Name of which we have deserved wrath, opens its mouth with
pleas for us (Eze 36:21). Not for their sakes. It should be wholly free; for He repeats
their profaning of His name four times. This name He would sanctify, i.e., glorify.
How? In cleansing them from their filthiness (verse 25). His name, while it pleads for
them, mentions their demerits, that grace might appear to be grace indeed, and
triumph in its own freeness.
(3) Extent of His grace. The mercy of God is called His riches, and exceeding riches of
grace. He pardons iniquities for His names sake; and who can spell all the letters of
His name, and turn over all the leaves in the book of mercy? Who shall say to His
grace, as He does to the sea, Hitherto shalt thou go, and no further? His exchequer is
never empty; Keeps mercy for thousands (Ex 34:7), in a readiness to deal it upon
thousand millions of sins as well as millions of persons. He hath a cleansing virtue
and a pardoning grace for all iniquities and transgressions (Jer 33:8).
(4) Compassion of His grace. The formal nature of mercy is tenderness, and the natural
effect of it is relief. The more miserable the object, the more compassionate human
mercy is, and the more forward to assist. Now that mercy which in man is a quality in
God is a nature. How would the infinite tenderness of His nature be discovered, if
there were no objects to draw it forth? Now the greater the disease, the greater is that
compassion discovered to be wherewith God is so fully stored.
(5) Sincerity anal pleasure of His grace. Ordinary pardon proceeds from His delight in
mercy; Who is a God like unto Thee, that pardoneth iniquity, and passeth by the
transgression of the remnant of His heritage. He retaineth not His anger for ever,
because He delighteth in mercy (Mic 7:18). If He were not sincere, He would never
change the heart of an enemy, and shew kindness to him in the very act of enmity; for
the first act of grace upon us is quite against our wills. It is so much His delight, that
it is called by the very name of His glory; The glory of the Lord shall follow thee (Isa
58:8): i.e. the mercy of the Lord shall follow them at the very heels. Christ does not
care for staying where He has not opportunities to do great cures, suitable to the
vastness of His power (Mar 6:5).
3. Power. The Scriptures make conversion a most wonderful work, and resemble it to
creation, and the resurrection of Christ from the dead, etc. What vast power must that be
that can change a black cloud into a glorious sun? This and more doth God do in
 conversion. He doth not only take smooth pieces of the softest matter, but the ruggedest
timber full of knots, to plane and show both His strength and art upon.
4. Wisdom. A new creature is a curious piece of Divine art, fashioned by Gods wisdom to set
for the praise of the framer, as a poem is, by a mans reason and fancy, to publish the wit
and parts of the composer. It is a great skill of an artificer, with a mixture of a few sands
and ashes, by his breath to blow up such a clear and diaphanous body as glass, and frame
several vessels of it for several uses. It is not barely his breath that does it, for other men
have breath as well as he; but it is breath managed by art. And is it not a marvellous skill
in God to make a miry soul so pure and crystalline on a sudden, to endue an irrational
creature with a Divine nature, and by a powerful word to frame so beautiful a model as a
new creature is! The more intricate and knotty any business is, the more eminent is a
mans ability in effecting it. This wisdom appears--
(1) In the subjects He chooseth. We will go no further than the example in our text. Our
apostle seems to be a man full of heat and zeal. I say, to turn these affections and
excellencies to run in a heavenly channel, and to guide this natural passion and heat
for the service and advancement of that interest which before he endeavoured to
destroy, and for the propagation of that gospel which before he persecuted, is an
effect of a wonderful wisdom; as it is a riders skill to order the mettle of a headstrong
horse for his own use to carry him on his journey.
(2) This wisdom appears in the time. As mans wisdom consists as well in timing his
actions as contriving the models of them, so doth Gods. He lays hold of the fittest
opportunities to bring His wonderful providences upon the stage. His timing of His
grace was excellent in the conversion of Paul.
(a) In respect of Himself. There could not be a fitter time to glorify His grace than
when Paul was almost got to the length of his chain; almost to the sin against the
Holy Ghost. Christ suffered him to run to the brink of hell before He laid hold
upon him.
(b) In respect of others. Behold the nature of this lion changed, just as he was going
to fasten upon his prey. And was it not a fit time, when the devil hoped to rout the
Christians by him, when the high priests assured themselves success from this
mans passionate zeal, when the Church travailed with throws of fear of him?
(3) This wisdom appears to keep up the credit of Christs death. The great excellence of
Christs sacrifice, wherein it transcends the sacrifices under the law, is because it
perfectly makes an atonement for all sins; it first satisfies God, and then calms the
conscience, which they could not do (Heb 10:1-2), for there was a conscience of sin
after their sacrifices. Not a light, but a great transgression. Now, if Christs death be
not satisfactory for great debts, Christ must be too weak to perform what God
intended by Him, and so infinite wisdom was frustrate of its intention, which cannot,
nor ought not, to be imagined. Now, therefore, God takes the greatest sinners, to
show--
(a) First, the value of this sacrifice. If God should only entertain men of a lighter
guilt, Christs death would be suspected to be too low a ransom for monstrous
enormities.
(b) The virtue of this sacrifice. He is a priest for ever (Heb 7:17); and therefore the
virtue as well as the value of His sacrifice remains for ever: He hath obtained an
eternal redemption (Heb 9:12), i.e., a redemption of an eternal efficacy. And
those who were stung all over, as well as those who are bitten but in one part,
may, by a believing look upon Him, draw virtue from Him as diffusive as their
sin. Now the new conversion of men of extraordinary guilt proclaims to the
 world, that the fountain of His blood is inexhaustible; that the virtue of it is not
spent and drained, though so much hath been drawn out of it for these five
thousand years and upwards, for the cleansing of sins past before His coming,
and sins since His death.
(4) For the fruitfulness of this grace in the converts themselves. The most rugged souls
prove most eminent in grace upon their conversion, as the most orient diamonds in
India, which are naturally more rough, are most sparkling when cut and smoothed.

V. The fruits of converting grace, etc.

1. A sense of the sovereignty of grace in conversion, will first increase thankfulness. Converts
only are fit to shew forth the praises of Christ (1Pe 2:9). But suppose a man had been all
his lifetime like a mole under ground, and had never seen so much as the light of a
candle, and had a view of that weak light at a distance, how would he admire it, when he
compares it with his former darkness? But if he should be brought further, to behold the
moon with her train of stars, his amazement would increase with the light. But let this
person behold the sun, be touched with its warm beams, and enjoy the pleasure of seeing
those rarities which the sun discovers, he will bless himself, adore it, and embrace that
person who led him to enjoy such a benefit. And the blackness of that darkness he sat in
before, will endear the present splendour to him, swell up such a spring-tide of
astonishment, as that there shall be no more spirit in him. God lets men sit long in the
shadow of death, and run to the utmost of sin, before He stops them, that their danger
may enhance their deliverance.
2. Love and affection. The fire of grace cannot be stifled, but will break out in glory to God.
God permits a mans sin to abound, that His love after pardon may abound too (Luk
7:47).
3. Service and obedience. Such will endeavour to redeem the time, because their former days
have been so evil, and recover those advantages of service which they lost by a course of
sin. They will labour that the largeness of their sin may be answered by an extension of
their zeal.
4. Humility and self-emptiness. As no apostle was so God-magnifying, so none was so self-
vilifying as Paul. Though he was the greatest apostle, yet he accounts himself less than
the least of all saints (Eph 3:8).
5. Bewailing of sin, and self-abhorrence for it.
6. Faith and dependence.
(1) At present, in the instant of the first act of faith. Great sins make us appear in the
court of jurisdiction, with a naked faith, when we have nothing to merit it, but much
to deserve the contrary (Rom 4:5). The more ungodly, the more elevated is that faith
which lays hold on God.
(2) In following occasions. Pardoning such great sins, and converting such great sinners,
is the best credential letter Christ brings with Him from heaven. Men naturally would
scarce believe for His own sake, but for His works sake they would, because they are
more led by sense than faith. For every great conversion is as a sea-mark to guide
others into a safe harbour. As when a physician comes into a house where many are
sick, and cures one that is desperate, it is an encouragement to the rest to rely upon
his skill. If men believe not in Christ after the sight of such standing miracles, it is an
aggravation of their impenitence, as much as any miracle Christ wrought upon the
earth was of the Jews obstinacy, and does put as black a dye upon it Ye, when you
had seen it, repented not afterward, that you might believe Him (Mat 21:32).
Further, such conversions evidence that Gods commands are practicable, that His
 yoke is not burdensome.
1. First, the doctrine manifests the power of the gospel. God gains a reputation to the gospel
and the power of Christianity, that can in a moment change persons from beasts to men,
from serpents to saints.
2. Groundlessness of despair. Despair not of others, when thou dost reflect upon thy own
crimes, and considerest that God never dealt with a baser heart in the world than thine
was. Comfort of this subject: If God has made thee of a great sinner the object of His
mercy, thou mayest be assured of--
(1) Continuance of His love. He pardoned thee when thou hadst an enemy, will He leave
thee now thou art His friend?
(2) Supplies of His grace. Thou hadst a rich present of His grace sent thee when thou
couldst not pray for it, and will He not much more give thee whatsoever is needful
when thou tallest upon Him? A wise builder does not begin a work when he is not
able to finish it. God considered, before He began with thee, what charge thou
wouldst stand him in, both of merit in Christ and grace in thee; so that the grace He
hath given thee is not only a mercy to thee, but an obligation on Himself since His
credit is engaged to complete it.
(3) Strength against corruptions. Can molehills stand against him who has levelled
mountains? Can a few clouds withstand the melting force of the sun, which has
dissolved those black mists that overspread the face of the heavens? No more can the
remainders of thy corruption bear head against His power, which has thrown down
the great hills of the sins of thy natural condition, and has dissolved the thick fogs of
thy unregeneraey.
1. To those that God hath dealt so with.
(1) Glorify God for His grace.
(2) Admiration is all the glory you can give to God for His grace, seeing you can add
nothing to His essential glory.
2. Often call to mind thy former sin. It hath been the custom of the saints of God formerly.
When Matthew reckons up the twelve apostles (Mat 10:3) whereof he was one, he
remembers his former state, Matthew the publican; but none of the other evangelists
call him so in that enumeration.
(1) It makes us more humble. Thoughts of pride cannot lodge in us, when the
remembrance of our rags, bolts, and fetters is frequently renewed.
(2) It will make us thankful. Sense of misery heightens our obligation to mercy. Men at
sea are most thankful for deliverance when they consider the danger of the foregoing
storm. A long night makes a clear morning more welcome.
(3) It will make thee more active in the exercise of that grace which is contrary to thy
former sin.
(4) It will be a preservative against falling into the same sin again. The second branch of
exhortation is to those that are in a doubting con dition. The main objection such
make is the greatness of sin. Oh, there was never such a great sinner in the world as I
am! But--
1. Art thou indeed the greatest sinner? I can hardly believe it. Didst thou ever sin after the
rate that Paul did? or wert thou ever possessed with such a fury?
2. Suppose thou art the greatest, is thy staying from Christ the way to make all thy sins less?
Art thou so rich as to pay this great debt out of thy own revenue? or hast thou any hopes
of another surety?
3. Are thy sins the greatest? Is not the staying from Christ a making them greater? Does not
 God command thee to come to Christ? and is not thy delay a greater act of disobedience
than the complaint of thy sinfulness can be of humility?
4. Were thy sins less than they are, thou mightest not so easily believe in Christ, as now thou
mayest. Great sins and a bad heart felt and bewailed, is rather an advantage; as hunger is
an incentive to a man to seek for meat. If men had clean hearts, it is like they would
dispose of them otherwise, and rather think Christ should come to them. Mens poverty
should rather make them more importunate than more modest. If, therefore, thou art
afraid of drowning under these mighty floods which roll upon thee, methinks thou
shouldst do as men ready to perish in the waters, catch hold of that which is next them,
though it be the dearest friend they have; and there is none nearer to thee than Christ,
nor any such a friend; catch hold therefore of Him.
5. The greatness of thy sin is a ground for a plea. Turn thy sins into arguments, as David
doth, for it is great (Psa 25:11). If thy disease were not so great, Christs glory would not
be so illustrious. Pardon of such sins enhanceth the mercy and skill of thy Saviour. Plead
therefore--
1. The infiniteness of Gods mercy. It is strange if thy debts should be so great, that the
exchequer of the King of kings cannot discharge them. Hast Thou not said that Thou art
He that blots out transgressions for Thy own sake? (Isa 43:25); that Thou dost blot
out iniquities like a thick cloud? (Isa 44:22). Is there any cloud so thick as to master the
melting power of the sun; and shall ever a cloud of sin be so thick as to master the power
of Thy mercy? Has not Thy mercy as much strength and eloquence to plead for me, as
Thy justice has to declaim against me? Is Thy justice better armed with reason than Thy
kindness with compassions? Have Thy compassions no eloquence? Oh, who can resist
their pleasing rhetoric?
2. Christs, and Gods intent in His coming, was to discharge great sins. He was called Jesus,
a Saviour, because He was to save His people from their sins. And do you think some of
His peoples sins were not as great as any mens sins in the world?
3. Christs death was a satisfaction for the greatest sins, for God could not accept any
satisfaction, but what was infinite. One sacrifice for sins for ever, etc. (Heb 10:12); not
one sin, but sins; not little sins, but sins without exception. Let thy objections be what
they will, Christ shall be my advocate to answer for me.
4. Christ is able to take away great sins. Did He ever let any one that came to Him with a
great infirmity, go back without a cure, and dishonour Himself so much, as that it should
be said, it was a distemper too great far the power of Jesus to remedy? And why should
there be any sin that He cannot pardon? But, may the soul say, I do not question His
power, but His will. Therefore--
5. Christs nature leads Him to show mercy to the greatest sinners.
6. Christ was exalted by God upon this very account (Heb 7:25).
7. Christ is entrusted by God to give out His grace to great sinners. Christ is Gods Lord-
almoner, for the dispensing redemption, and the riches of His grace.
Fourthly, the caution which this subject suggests.
1. Think not thy sins are pardoned because they are not so great as those God has pardoned
in others. A few small sands may sink a ship as well as a great rock. Thy sins may be
pardoned though as great as others, but then you must have equal qualifications with
them. They had great sins, so hast thou; but have you as great a hatred and loathing of
sin as they had?
2. Let not this doctrine encourage any person to go on in sin.
God never intended mercy as a sanctuary to protect sin.
 1. It is disingenuous to do so. Great love requires great duties, not great sins. Freeness of
grace should make us increase holiness in a more cheerful manner.
2. It is foolish so to do. Would any man be so simple as to set his house on fire because he
has a great river running by his door, from whence he may have water to quench it; or
wound himself, because there is an excellent plaster which has cured several?
3. It is dangerous to do so. If thou losest the present time, thou art in danger to lose eternity.
There are many in hell never sinned at such a presumptuous rate. He is merciful to the
penitent, but He will not be unfaithful to His threatenings. (S. Charnock.)

The pattern convert; or, the chief sinner saved

I. This pattern convert had been the chief of sinners.

1. He had displayed invincible zeal in opposing the gospel. He believed in the Jewish
religion, and he hated and persecuted the cause of Christ. He executed his mission in
right earnest. He ever felt that no arm but the Almighty arm could have reached and
delivered him from this terrible depth of ruin.
2. He had been an excessively proud man. Saul of Tarsus possessed a haughty spirit. His
unconquerable love to the law arose from the pride and arrogance of his unregenerate
heart.
3. His mental power, too, aided him in his work. He was a scholar of no ordinary character,
blended with natural energy and grasp of intellect.

II. The salvation of this pattern convert illustrates the mediatorial strength of Christ. The
chief of sinners has been saved.
1. The salvation of Paul is an evidence of the sufficiency of the atonement.
2. The salvation of Paul is a proof of the efficacy of victorious grace.
3. The salvation of Paul proves the worth of intercession. Who first arrested the man on his
way to Damascus? Christ--He pleaded with the persecutor and conquered him by love.
4. The salvation of Paul exhibits Divine patience. That in me first Jesus Christ might show
forth all long-suffering --patience.

III. This pattern convert proclaims the Saviour in the gospel as worthy of all acceptation.
Why?
1. Because He is the revelation of the highest intelligence to mans reason. He is the
manifold wisdom of God--God manifest in the flesh. Reason could trace out the
handiwork of God in every star that glitters in the heavens, but in Christ it sees God in
human form. No such revelation of God was ever made before the incarnation as the one
which we possess. Sir Isaac Newton revealed the great law that binds atom to atom, and
all to its mighty centre; and angels have made glorious revelations; but in Christ we see
God interested in, and saving His enemies.
2. He is the only antidote for sin.
3. He alone reveals the hope of immortality. Christ meets the highest aspirations of our
nature by His resurrection and ascension; He has drawn aside the veil of futurity and
opened the kingdom of heaven to all believers.
4. This revelation is based in truth. Other books contain pretended revelations, but they
have no foundation in truth. The Koran, to wit: the gospel however is a faithful, a true
saying. Prophecy, miracle and history, as well as its own almighty efficacy, prove that it
is true. (J. H. Hill.)
The chief of sinners
It was a characteristic of the religion of Paul, that it was eminently personal and practical. The
idea, therefore, to which we direct your attention is this: That true religion, and great experience
in it, cause the believer to regard himself peculiarly a sinner. We have several considerations to
prove this.

I. The view which a believer has of his own heart is more minute, and more extensive also,
than any view he can take of anothers. He cannot draw upon anothers memory as he can upon
his own. His quickened recollections furnish him with many a dark chapter, as his mind roves
back upon forgotten years; and there is a vividness and freshness in the recollection of what a
sinner he has been, which throws over his own experience an aspect of peculiarity, he can
number his own sins as he cannot anothers. He can recollect the smallness of temptation, and
the tender, and touching, and terrible motives which would have restrained him from his sins if
he would only have felt them. Conscience, with an eye of fire, will look into his soul, and the
aggravations of sin, which arose from a thousand circumstances of his condition and Gods
forbearance toward him, will seem to invest his sinfulness with a criminality and an
abomination beyond anything that he will dare to attribute to other people.

II. Very much in proportion to the extent of a believers gracious attainments is pure
conscience brought into exercise. We mean by this pure con science an exercise of that faculty as
such, in its own nature and for its own ends, not mingled with other affections. And one great
difference betwixt the convictions of a believer and the convictions of an unbeliever consists
simply in this; the different impressions they have of the mere wrong of sin. A believer sees that
wrong as an unbeliever does not. In sin itself he sees an evil which an unbeliever does not.

III. The rule of conscience is not a thing well understood by an unconverted sinner in his
ordinary frame of mind. The deceptions of sin have been flung over it. But when the Holy Spirit
justly convicted him, he saw sin in him self that he never saw before, and hope died within him.
He discovered what Gods law meant and where it applied. Law reigns; and now, better and
better under stood, sharper than any two-edged sword, a discerner of the thoughts and intents
of the heart; it is no wonder that every just conception of Gods law should tend to make the
grace-enlightened believer conceive of himself as the chief of sinners. He sees that that code of
spiritual purity has strange applications to his erring soul. His very spirit cannot hide from it for
a single moment. It pursues the soul every where.

IV. The religious attempts of a believer constitute another consideration. They have been
many, and he is fully conscious that they have sometimes been sincere and earnest; but oh! how
often have they been baffled! What vain purposes! How little his strength! How many sinful
desires! He utters the deep-toned cry, Chief of sinners! Chief of sinners!

V. Throughout all the successful attainments of grace, a believer is invariably becoming better
acquainted with God. The knowledge he has of the Divine character constitutes one of the most
efficacious aids and impressive influences. The better he knows God the better he knows
himself; and while his knowledge of God increases both his reverence and his attachment, his
knowledge of himself fills him with humiliation and shame. Sin appears worse and worse to him
as he knows God better.

VI. A Christian, especially amid his attainments in grace, is a creature of no little reflection.
His knowledge increases, especially his knowledge of himself; and amid reflections and
increasing knowledge in Divine things, again and again he is surprised and disappointed in a
most painful and humiliating manner. Sometimes he is astounded, and disheartened, and
driven to prayer by a wave of despondency that rolls over his soul. His reflection discovers sin as
he did not expect, discovers it wherein he had little suspicion of its existence. He finds the
imperfection of his repentance, that his very repentance (according to the graphic description of
the apostle) needs to be repented of.

VII. That process of sanctification carried on in a believers heart by the omnipotent power of
the Holy Spirit is very much carried on through the influence of two spiritual operations first,
the discovery of sin, and second, faith in the Redeemer of sinners to procure pardon and
justification unto life eternal. There is the combined influence of compulsion and attraction; of
violence and persuasion. The believer is driven off from himself at the same moment he is drawn
toward God. But this process and these affections are some times interrupted. His soul wanders
from God. And that it should ever wander seems to him one of the strangest anomalies in the
universe! The conclusions from this subject are worthy of remembrance.
1. Never despair. There is mercy for the chief of sinners.
2. Never seek hope, consolation, or any comfort or encouragement to your soul by
diminished ideas of sin.
3. Never judge of your Christian condition by the smallness of your humiliating convictions.
Rather judge of it by the magnitude of them.
4. Never allow pride to have any place in your religion. Self-complacency all rests on
ignorance and deception.
5. Never imagine that a deep sense of sin and all the humiliating ideas that grow out of it, are
things of unhappiness and gloom. Quite the contrary. They are matters of peace and joy
to a believer. (J. S. Spencer, D. D.)

The chief of sinners

I. I have to try and hunt out the chief of sinners. Now who are they? They come under various
characters, and may be classified in different lists.
1. We will begin with those who directly oppose themselves to God and to His Christ. These
are chief among sinners. Paul did join their ranks.
2. And here I ought to put down those who hold views derogatory of the Deity and the
person of Christ.
3. Another group of princes and peers in the realm of evil may be described as those who
attack Christs people, and who seek to pervert them from the right way.
4. There is another group whom you will all allow to be of the chief of sinners--those who
have sinned foully in the worlds esteem; violating the instincts of nature, and outraging
the common sense of morality and decency.
5. And surely I may find another class of the chief of sinners among those who have become
not only adepts themselves, but the tutors to others in the school of evil.
6. In this section we include those who have had much light, and yet have sinned against it;
who have been taught better, who have had a knowledge of the way of truth, and yet have
turned aside to crooked paths.
7. There are those, too, who sit under an earnest ministry, and yet go on in sin--they surely
belong to the class of chief sinners.
8. Drawing the bow at a venture, there is another class I would single out, those who are
gifted from their childhood with a tender conscience.
 9. Yet again; if you have had warning in sickness, and especially if on your sick bed you have
vowed unto the Lord that you would turn to Him, then you that are covenant-breakers,
you that violate vows made to the Most High, you must also be put among the first and
foremost of transgressors.

II. Why those who are proverbially the chief of sinners are very frequently saved.
1. One reason is to illustrate Divine sovereignty.
2. Another reason is, that He may show His great power. Oh! how hell is made angry when
some great champion falls! When their Goliaths are brought down, how the Philistines
take to their heels! How heaven rings with songs when some chief of sinners becomes a
trophy of the Divine power!
3. And next, how it shows His grace!
4. Again; great sinners are very frequently called by God for the purpose of attracting others.
5. And then, the saving of the chief of sinners is useful, because, when they are saved they
generally make the most fiery zealots against sin. Have we not a proverb that The burnt
child dreads the fire? I noticed my host, on one preaching excursion, particularly
anxious about my candle. Now, as everybody ought to know how careful I am, I was a
little surprised, and I put the question to him why he should be so wonderfully
particular. I had my house burnt down once, sir, said he. That explained it all. No man
so much afraid of fire as he, and they who have been in sin, and know the mischief of it,
protest against it the most loudly. They can speak experimentally. Oh! what revenge
there seems to be in the apostles heart against his sin!
6. And then, again, they always make the most zealous saints. (C. H. Spurgeon.)

The chief of sinners

I. Why, then, did St. Paul call himself the chief of sinners? It is a startling designation, and the
more you think of it the more startling you will feel it to be. It is a mere truism to say that the
success of a religion depends to a large extent upon the personal veracity and goodness of its
founders. Now, St. Paul was practically the founder of Christianity over a large area of the
heathen world. It was he who had told them almost everything they knew of Christ. It was his
version of Christs teaching, his view of the meaning and scope of His work, with which they
were most, if not exclusively familiar. And he frequently declared that he himself was the style of
man a Christian ought to be. Be ye followers of me, he said, as I also am of Christ. How, then,
were they to understand him when he asserted himself to be the chief of sinners? It can hardly
be denied that had such a confession escaped from the lips of any but a Christian apostle it
would have produced a very perplexing, if not a thoroughly suspicious impression. Would any of
the great heathen philosophers, or any one who aspired to found a religion, have ventured to
terminate his career by an assertion of his own incomparable sinfulness? And if he had, would it
not have discredited his mission or been considered too absurd to be serious? But it was not so
with St. Pauls confession. It gave no uneasiness to his most sensitive converts, no occasion for
reproach to his most implacable foes. Does not this prove that Christianity had a way of dealing
with sin peculiar to itself, and produced a type of character absolutely unique? But assuming
that St. Paul used the words seriously, i.e., without any intentional exaggeration, what did he
really mean? We are very apt to entertain defective and partial conceptions of sin. Many
virtually restrict it to those modes of its expression which they themselves have experienced.
They are troubled by some particular evil which natural inclination, or continued indulgence,
has invested with special power. It may be the lust of avarice, or an envious and angry passion,
or an unholy and impure desire. But whatever it may be, it is the sin which engages the attention
and alarms the conscience of the man whets it attacks;. and if he be a Christian it is the sin
which he struggles against, and whose very touch fills him with a self-reproach almost too heavy
to be borne. It is very natural that any one in this condition should come to conceive of sin as
almost identified with his peculiar temptation. It is the sin he thinks about when any reference is
made to the subject. And it is entire deliverance from its defilement that constitutes his highest
idea of happiness. Was it, then, because St. Paul was pressed by some special thorn of this kind
that he called himself the chief of sinners? We can hardly think so, if we remember the language
and style of his Epistles. There is scarcely a sin which he does not mention and tell us something
about. He points out wherein the enormity of certain transgressions consists. He shows us the
disposition and temper out of which others are likely to spring, and how to resist or baffle their
attacks. He draws up exhaustive catalogues of offences, for the purpose of reminding us that not
one of them, however much it might be tolerated in heathen society, is consistent with
citizenship in the kingdom of God. But if the apostle was not likely to exaggerate in this
particular way, was it not possible he might do so in another? There are not a few who know the
many shapes which evil may assume, but who know them theoretically, rather than practically.
The world they know is a world of respectability, and perhaps of high moral principle. But they
do not know the outer circles of our social life, the broad zone of lawlessness that surrounds the
region of decency. And you feel accordingly that the conceptions of evil which such people have
are necessarily defective. They may be filled with an intense conviction of the guilt of the sins
they know, but their knowledge does not go far. And their self-accusations, when they are
expressed, strike you, for this reason, as being unreal. They have an air of extravagance,
unperceived by those who utter them, but quite discernible by anybody else. Was St. Paul, then,
a person of this sort? Was it ignorance of life, or of human nature, that made him place himself
first in the catalogue of sinners? It can hardly have been this, either, for he lived at a time when
the world was at its worst, and very few men of his day had seen so much of it as he. He had
known the chief priests and rabbis of Jerusalem, and the philosophers of the Grecian schools.
He had traversed the rougher districts of heathendom, where passion gave itself vent in coarse
and brutal fashion. He had beat about the slums of the largest cities, and lain in the common
prisons with the scum and offscouring of the earth. You may depend upon it that the man who
had written the first chapter of the Epistle to the Romans, and had lived in Rome two years
during the reign of Nero, a reign when all kinds of devilry literally ran riot--knew perfectly well
what he was about when he declared himself the chief of sinners. The truth is that St. Paul had a
very rare and exceptional insight into his own heart, and also into the nature of sin. There was
no part of him allowed to be at rest, no reserve of energy which lay idle, and which might have
developed, had it roused itself up, an unsuspected weakness or liability to excess. The whole
force of the man went into his work. He was always on the stretch, always expending every
particle of strength in following after the one aim of his efforts. Hence he felt himself all
through. Every weak place betrayed its weakness. Every temptation to swerve from his path
pierced him like an arrow. Every sluggish or selfish impulse acted like a drag upon his eager
limbs. The very ardour of his devotion, the keenness of his pursuit, made the least hindrance an
unspeakable pain. But not only so, he saw it with an eye that penetrated farther into its depths
than that of any other has done. He detected the fearful possibilities of ruin that lie wrapped in
its every germ. He knew the pervasive power that enables it to infect the whole nature of a man,
if it once be suffered to escape from restraint. He knew how terrible were the passions that once
strove in his own heart, and still slumbered there. And above all his bright vision of the holiness
of God, his sublime conception of Christs purity threw a white light that beat upon his sin and
exposed its every line, and feature, and movement. He saw it so distinctly and plainly that other
mens sins were hazy and vague, and dwelt in the region of comparative shadow.

II. Why St. Paul appended this remark about himself to the statement in the verse. The drift
of the passage leads us to believe that he meant it to confirm the faithfulness of the saying. It
was equivalent to putting his subscription at the foot of it, as one who endorsed it or attested its
truth. In proof of the assertion that Christ Jesus had come into the world to save sinners, he
appealed to his own case as specially to the point. There was no room for despair when he had
found mercy. It would not do much to recommend the skill of a physician that you declared he
had healed you of a most virulent disease, if it turned out, after all, that your ailment had existed
chiefly in your own imagination, and been little more than a touch of hypochondria. I should say
that the most desperate man is he who is neither careless, nor a profligate, nor a formalist, but
one who, earnest and correct in conduct, is conscientiously attached to a false or defective creed,
and bent enthusiastically on pushing its claims. Such a one, sustained by the proud
consciousness of always having done what he considered his duty, and therefore troubled by no
compunctions of conscience, free from every impure or unseemly indulgence, convinced that he
is right in his opinions, and so far enamoured of their excellence, or filled with contempt for
their rivals, that he finds the greatest satisfaction in urging them upon the world, is not likely to
be easily turned from the course he pursues. The fact is he cannot conceive any reason for a
change. So there is no opening by which you can approach him. Was not St. Paul very much such
a character as this? Christ proved able to accomplish what, humanly speaking, seemed
impossible. He saved the man who of all men in the world seemed the least likely, and the most
difficult, to be saved. And St. Paul never could look back to his conversion but with feelings of
the most reverent awe and adoring thankfulness.

III. The statement itself--that Christ Jesus came into the world to save sinners. Sinners were
the object of His mission, and sinners without any distinction. Now, what He has promised is
not merely to rescue us from some future danger, indeed has nothing to do with the future
directly at all. Christ saves us from sin, he says, here and now, and my ease substantiates the
statement. And if you should ask how this can be, since he has just told us, not simply that he
was the chief of sinners before his conversion, but is so still, the answer is, that Christ does not
save us by any magical or mechanical process. He does not entirely sever us from the past and
its transgressions, though He does secure that they shall not involve us in the destruction which
is their natural result. He leaves us to fight a hard battle with the root of sin that still survives in
our nature. Having robbed it of its power of irreparable mischief, He enlists us in completing its
extinction. He spoils it of its old fascination. He exposes its emptiness and folly. He counteracts
its force by revealing attractions that lift us above the sphere of its influence. And our present
actual superiority to its rule is won through the gradual emancipation and strengthening of our
character. Surely it is a much more crushing defeat to what has brought such misery upon us
that it should be despised and baffled by its former victims. St. Paul, then, could say that he was
the chief of sinners, and yet appeal to himself as an illustration of Christs power to save. Indeed,
his very confession was itself an evidence of his redemption. It revealed a humility that implied
the overthrow of pride and self-complacency, the very qualities in which the strength of sin
resides. You are saved from its final triumph. Only see that you keep hold of the promise of
mercy and of grace to help us in Jesus Christ. Let no onset of sin drive you from Him, no fresh
development of its resources tempt you to distrust Him. You can only fight and overcome as you
fall back on His word, and grasp the hope which it reveals. (C. Moinet, M. A.)

Fourth Sunday after Trinity

I. How are we to understand this language of the apostle respecting himself? You will, I hope,
at once dismiss from your minds any thought that the apostle was exhibiting to his son Timothy
what some would call a graceful humility. We ought to assure ourselves that no humility can be
graceful, because none can be gracious, which has not its foundation in truth. Of all qualities,
this is the one which it is most monstrous to counterfeit. He would speak of himself as he would
of another man, honestly and simply. If it was the fact that he had laboured more abundantly
than all the apostles, he did not shrink from announcing it. Neither must we say that St. Paul
was led to give himself this title because he had a sudden and keen remembrance of his life when
he was a persecutor of the faith. But he could not think himself--we know from the words which
he uses when describing his previous history that he did not think himself--worse than other
persecutors merely because he was more zealous than they were. He was certainly not the chief
of sinners because be acted out a wrong conviction more vigorously than others did. Nor must
we forget that the words, literally taken, do not warrant us in supposing that St. Paul referred
wholly or chiefly to the past. If he says, I am first, or chief, Timothy must have understood that
he was not charging himself with the crimes of other days, but was expressing what was in his
mind at the time he wrote. The law proved its justice by affixing to each palpable outrage and
overt act its meet recompense of reward. St. Paul had been a zealot in enforcing the law; he had
never brought himself within the range of one, even the mildest, of its formal censures. But by
the law, he says elsewhere, comes the knowledge of sin. It prohibits offences; it awakens a
man to perceive that there is in him a disposition to commit these offences. Here then St. Paul
found himself first. Yes, in a most awful sense, alone. He had no means of ascertaining how far
other men had separated themselves from the righteous, loving mind of God. The law said,
Thou hast done it. And by degrees he found that the law was only echoing without what a
Living Voice was saying to him within. The Spirit of God convinced him of sin. And since the
more he knew of the attraction of the Divine magnet, the more he knew the strength of the
inclination there was in him to wander from it, the more he attributed any right direction of his
spirit to its influence--he could say, with no affectation, with the inmost sincerity, Of sinners I
am first. More of this love has been shown to me than to any I know; my resistance therefore has
been greater than that of others. If the light has overpowered me, there has been a struggle with
it, there is a struggle with it, which I dare not say is equally mighty and desperate in them. If
this was the warrant for this mode of speech, you will not wonder that he should have used it
with even more emphasis in the later days of his earthly pilgrimage, than in the earlier. You will
think, perhaps, that St. Pauls large and intimate acquaintance with the moral abuses and
corruptions that sprang up in the members of the different Churches which he had planted, may
have diverted his mind from this contemplation, and may have proved that there was a
wickedness about him which had never penetrated within him. But you must not fancy that he
thought more gently of himself as he became acquainted with the party-spirit and sensuality of
the Corinthians, or when he found the Galatians regarding him whom they had once loved with
such a violent affection, as their enemy because he told them the truth. I rather suppose that he
detected in himself all the evils which caused him such bitter pain in them, that he understood
their heresies and carnality and suspicions by the seeds of the like which he found in his own
heart; that he never condemned them without passing sentence upon tendencies which might at
any moment start to life in him. I apprehend that in this way the more he did this--the more he
understood his relation to his flock as their minister and priest--the more he perceived that he
was the first among sinners. By such processes, he was, I conceive, trained to a real, not a mock
humility.

II. The words, Christ Jesus came into the world to save sinners, sound to us like a
commonplace which we heard in the nursery. There was some strange hostility between his
mind and the mind of a righteous Being, his Creator. Could they be reconciled? There was some
bondage upon his will. Could it be set free? This experience, this demand, is met by the broad
announcement: One is come from that righteous Being with whom thou art at war, expressly to
make peace. One is come to save sinners out of their sins. He might doubt long and ask
earnestly whether news so good could be true. He must have a real emancipation, real peace
with God. The claim of every one calling himself a Deliverer and Reconciler must endure the
severest of all tests. Was He able to do that which none else had been able to do? Could He
accomplish what the law and sacrifices, that he held to be most Divine, had not accomplished?
No one could settle them for him. An archangel could not force him to accept the gospel merely
on his authority. The poorest man might bring it with such evidence to his conscience that he
could not but say, It is true. And when he had said this, the repetition of the truth to which he
had given his adhesion could never become a fiat or a stale one. Was this all? Was there no
brighter light coming to him every moment from that heaven into which he believed the Son of
God had ascended? no clearer and deeper insight into the effects of His coming to our world
than had been vouchsafed here at first? Surely there was. It is contained in the plural, sinners.
His experience had been personal. He had known sin in himself. He had known deliverance in
himself. But that sin consisted in separation from his fellows as well as from God. That
deliverance consisted in reunion to his fellows as well as to God. Jesus Christ had saved him; but
He had not come into the world to save him. There was not a man who had not the same needs
as he had; there was not a man who had not the same Helper as he had. (F. D. Maurice, M. A.)

Sin
Let us begin by thinking what St. Paul could possibly mean by calling himself the chief of
sinners. We know very well that he did not mean, that, either before his conversion or since, his
life had been anything but most decorous and respectable. Men and brethren, I have lived in all
good conscience before God unto this day. And, in writing to friends, he could describe himself
in those early years before his conversion, as touching the righteousness which is in the law
blameless. It is equally certain that he did not mean that his life had ever been careless, and
thoughtless, and worldly. He speaks of himself in one of his Epistles as profiting, that is,
making progress, in the Jews religion above many my equals, that is, my cotemporaries. He
had also been a very religious man; religious after a wrong pattern of religion, it is true, but still
thoroughly and ardently religious after the common type and pattern of the day. And yet this
man of blameless life and strict religion, writing quietly in advancing years to a favourite friend
and pupil, can speak of himself as the chief of sinners. What can he mean by such language?
One thing is already quite clear. St. Paul must have thought of sin in a way very different from
that in which most of us are in the habit of thinking of it. To us, the chief of sinners would be a
man of utterly profligate and vicious life, who had broken the commandments of God in the
most reckless and high-handed way. And so little does our notion of the chief of sinners agree
with what we know about St. Paul, that, when he calls himself so, while we admire his humility,
we barely give him credit for sincerity. He can scarcely have meant it, we think. But I am sure we
shall make a great mistake, if we resolve that I am chief of our text into a passing pang of pain,
shot into his mind by the sudden recollection of those old days, when, as the historian says, he
made havoc of the Church, and breathed out threatenings and slaughter against the disciples
of the Lord. None of us would dream of denying the fact of our sinfulness. That we are sinners
we all confess. But the confession is often a very hollow one; means very little; means often only
this--that we know we are not perfect, but we believe we are not worse than most people, and
are a good deal better than some, and may reasonably expect to do well enough at the last. That
St. Paul should speak of himself as the chief of sinners, seems to persons, who are thinking
thus of sin and meaning no more than this by their confession of sinfulness, only an outrageous
extravagance of language--a temporary fit of morbid self-reproach. We may be quite sure of this,
that so long as we go on comparing ourselves with other people, and judging other people, we
shall never come to any real sense of sin, or to any true penitence for it, or to any heartfelt desire
for its forgiveness. Such comparison of ourselves with others is utterly false and misleading.
Neither must we rest satisfied with judging ourselves by any external standard or rule of life,
whether it be the law of God, or the law and custom and fashion of the society of which we are
members. We may be models of propriety; exemplary in every department of conduct and life.
And yet that may be true of us, which Jesus said was true of the religious world of His own day:
This people honoureth Me with their lips; but their heart is far from Me. For indeed, this
terrible matter of sin goes far deeper than outward conduct. Outward conduct may reveal the
depths of sin within, may reveal them to the man himself, as well as to the world around. But no
outward conduct is a measure of sin. Judged by outward conduct one would have said of St.
Paul, that he was as near perfection as a man could be. At this point of our inquiry we must try
to get nearer, if we can, to St. Pauls experience. The recollection of those old persecuting days
was lying very heavily on his conscience, when he wrote the words of our text; not heavily in the
sense of making his forgiveness doubtful, but heavily in the sense of revealing the possibilities of
sin within. When he came to himself in the moment of his conversion, the fact that he had been
a persecutor of the disciples of Christ, fancying all the while that he was doing Gods service,
must have made the first rude breach in the self-righteousness of Saul the Pharisee. Time and
thought would only enlarge that breach and make it more practicable. If he had deceived himself
so grossly once, fancying that to be right and virtuous which was so manifestly wrong and
wicked, why not again? It is often such a rude shock as this to vanity and self-confidence that
marks an epoch in a mans spiritual life, awakening, and ultimately transforming him. In this
way it is that men may, and often do, rise by stepping-stones of their dead selves to higher
things. We must learn humility. We must learn the bitter lesson of self-distrust. No true
progress is possible until this lesson has been learned. Along with this experience--perhaps as
part of it--there went another. It was part of the sorrow and humiliation of Sauls conversion,
that it revealed to him the painful fact, that his life and work had been set hitherto in a wrong
direction; that he must break with his past, and begin all over again; that he had not only
missed the mark, but had been aiming at a wrong one. Steadily did he set himself, nobly and
courageously, to retrieve the past; to undo what he had done, and to do the very opposite. And
again and again that old past rose up against him, to make the new course more difficult. In this
way, I fancy--or in some such way as this (for who are we, that we should dare to gauge the
experience of a Paul?)--he seems to have come to those deeper views of sin, with which his
letters are pervaded. Our English word sin suggests little or nothing of itself to us; but the
Greek equivalent, certainly, and, I think, the Hebrew also, have their meaning printed broadly
and legibly upon them. To sin in those languages, is to miss the mark; to fall short of the mark;
to go wide of the mark; to fail; to come short of the true standard. Now the moment we lay hold
of this, as the deepest meaning and real essence of sin, that moment self-righteousness becomes
impossible to us. There may be those here, who cannot bring the sense of sin home to their
consciences with any keenness, so long as sin is regarded merely as transgression of law; so
innocent and blameless have their lives been. But let them think of sin in this deeper, truer
aspect, as missing the mark, failing to be that, which it is in us to be, and which God by His
Spirit and His Providence is calling us to be, and who can hold out against the conviction, that
he is in very truth a sinner, and a very grievous sinner, if not the very chief of sinners? And this
sense of sin will become deeper, and this confession of sin will become more penitent and
genuine, in proportion as we pass out of our natural darkness into the light of God, and begin to
discern more clearly what our true standard is, and what our gifts and capacities are: what it is
in us to be, and what God is seeking to make of us. The greater the gifts and capacities and
endowments, the more keen will be the sense of failure and shortcoming. Such reflections as
these, honestly pursued, cannot fail, to use St. Pauls expressive phrase, to conclude us all
under sin; to bring the weight and pressure of a genuine sense of sin to bear upon us all. Now,
however painful this may be, it is unquestionably the first step in the right direction. We cannot
become what God would make us until we are made deeply and sincerely conscious of sin and
infirmity, of unworthiness and unprofitableness. But we must not leave the subject so. St. Paul
could never leave it so. His own personal confession of sin, deep and contrite as it is, is set in the
midst of a burst of triumphant hope. This is a faithful saying, and worthy of all acceptation, that
Christ Jesus came into the world to save sinners; of whom I am chief. Yes--sinners of whom I
am chief; but then Christ Jesus came into the world to save sinners, and, therefore, to save
me. (D. J. Vaughan, M. A.)
 1TI 1:16
Howbeit for this cause I obtained mercy.

Praise for salvation

The narration of personal experience may be very helpful to those who are wanting instruction
or sympathy. Men are better able to grasp truth in the concrete than in the abstract. To see a
sinner saved from sin is more helpful than to read of salvation. No one recognized this more
clearly, or acted on it more wisely, than Paul; and some of the most instructive parts of his
Epistles are those in which he recounts his own religious experience. We may similarly help
others, especially our own children, and those who are within the sacred circle of friendship; but
the narration of experience may be as harmful as beneficial, if it becomes frequent or formal.
There is danger of egotism, till our own personality covers the whole horizon of our thought.
There is risk of affected singularity, as if we wished to be distinguished from others and
considered superior to them. Referring to himself he says--

I. That salvation came to one most undeserving. Chief of sinners though I am, he exclaims,
I obtained mercy, that in me, in the very depths of my nature, in my whole future destiny,
Jesus Christ might show forth all long-suffering.

II. That his conversion was a pattern for all the future.

III. That such conversion should express itself in praise to God is evident from the noble
doxology which follows--Now unto the King eternal, immortal, incorruptible, invisible, the only
(wise) God, be honour and glory for ever and ever. Amen. Paul was always ready for a song of
praise, and could sing as heartily in prison at Philippi as at the prayer-meeting beside its river. It
is not often that God is spoken of as King, and the expression rendered by our translators the
King eternal, but more correctly in the margin of the Revised Version King of the Ages, is
quite peculiar to this verse. What a helpful assurance this is that our God, our Saviour, the
Father of our Lord Jesus Christ, is the supreme Lord of all the successive ages which stretch
from the forgotten past into the infinite future; that He controls all stages of development in the
natural realm, in the creation and dissolution of worlds, and in the kingdom of grace! (A.
Rowland, LL. B.)

Saul of Tarsus obtaining mercy

I. Let us consider this mercy in reference to himself.

1. In the first place, the mercy which he obtained pardoned all his sins. His sins, numerous
and aggravated as they were, instead of being visited with deserved punishment, were all
forgiven. The hand of mercy blotted out his iniquities as a cloud, and his transgressions
as a thick cloud, so that in his own condition the promise of God to the penitent was
fulfilled, I will be merciful to their unrighteousness, and their sins and iniquities will I
remember no more. How complete and efficacious is the pardon which the penitent
transgressor never fails to receive when he confesses his iniquities and cries, Lord, save
me, or I perish!
2. The mercy which he obtained renewed and sanctified his heart and character. By this
Divine and sanctifying illumination an entire change was effected in his sentiments, and
 feelings, and character; and though no new faculties were imparted to his mind, yet the
original faculties of his mind received a new impulse and direction. His mind acquired
new associations of ideas; new trains of thought and feeling; new views of himself, and of
Christ, and of religion in general; so that he began to love what he once hated, and to
hate what he once loved, and to declare, as the result of his own experience, If any man
be in Christ he is a new creature; old things are passed away; behold all things are
become new. How warm and constant was his love to Christ, whose mercy he had
obtained! Many waters could not quench it, neither could the floods drown it. With
what tender and earnest compassion did his spirit yearn over those who wilfully rejected
the mercy which he had obtained, and which, in his estimation, was infinitely valuable!
Of whom, says he, I have told you often, and I now tell you, even weeping, that they
are the enemies of the cross of Christ, whose end is destruction. How entirely was he
devoted to the work in which he was engaged! What steady and unflinching fortitude and
magnanimity he manifested, in the midst of all the afflictions and persecutions he
endured! None of these things move me, said he. And yet what deep humility was
associated with all his holy excellencies, and his abundant usefulness! He was not a whit
behind the very chiefest apostles.

II. Consider this same mercy in reference to Jesus Christ. For He was its source and giver,
and by Him was this apostle constituted a vessel of mercy, and a vessel unto honour, sanctified
and meet for the Masters use. And if such a character as Pauls was formed by Christ, what,
think you, must be His own character? If Paul was the workmanship of Christ, what, think you,
must be the skill, and purity, and power of the heavenly Architect? There was much in the
character of Paul that was great, and much in it that was glorious; but every attribute of his
greatness and every beam of his glory was derived from Christ.
1. In the first place, the mercy which Jesus Christ exercised towards him was long-suffering
mercy. In me, says he, Jesus Christ hath showed forth all long-suffering. And in him
it was indeed shown most evidently and extensively. Why did not flames from heaven
descend, and consume him to ashes? Why?--for the same reason that they have not yet
fallen upon you. Because He is long-suffering to us-ward, not willing that any should
perish, but that all should come to repentance.
2. The mercy which Jesus Christ exercised towards him was sovereign mercy. And so far was
he from even expecting it, that his thoughts and affections were fully occupied in
anticipating the havoc which he intended to make in the church at Damascus. Such was
his character up to the very moment when the persecuted Saviour met him in the way.
And yet, though he neither deserved this mercy nor desired it, nor expected it, he most
abundantly obtained it, with faith and love which is in Christ Jesus. No reason, I
apprehend, can be assigned, by us at least, why he should be converted at all, or why his
conversion should take place at that time, and under those circumstances, except the
good pleasure of the Saviours will. Even so, Father, for so it seemeth good in Thy
sight.
3. The mercy which Jesus Christ exercised towards him was efficacious mercy; for it came to
him, not in word only, but in power. If ever any case of depravity and crime appeared
to be invincible and desperate, this was the case.

III. Consider this mercy in reference to ourselves and to sinners in general. The apostle
further says in our text, that the mercy which he obtained at his conversion was intended to
render him a pattern to them which should hereafter believe on Christ to life everlasting.
1. In the first place, this pattern shows us that the conversion and salvation of a sinners soul
is effected by Divine mercy. Yes, throughout the whole work of mans redemption by the
 incarnation and sufferings of Christ, and throughout the pardon, and sanctification and
spiritual progress of every saved sinner, mercy, sweet mercy reigns. Mercy determined
on our salvation in the ages of eternity, and provided a Saviour for us in the fulness of
time. Mercy arrests the sinner in his course, and enlightens his mind, and softens his
heart and teaches him to pray, and enables him to be faithful even unto death. And
mercy opens for him the gates of the celestial city, and conducts him to the throne, and
places on his head the crown of everlasting life.
2. In the second place, this pattern shows us the ability and willingness of Christ to show
mercy to the greatest sinners, who repent and believe His gospel.
3. This pattern shews what a believer may become through the Saviours mercy.(J.
Alexander.)

The character and conversion of Saul of Tarsus

Judgment and mercy are to be our songs in the house of our pilgrimage; and judgment and
mercy are the chief subjects of Gods Word. In one page of that Word we read of Gods
destroying the world with a deluge--in the other, of saving Noah and eight persons in the ark. In
one page we read of His giving up the nations of the earth to the basest idolatry--in the other, of
His calling Abraham from Ur of the Chaldees, and bidding him separate himself in mercy from
them. In one page we read of His destroying the cities of the plain, and the inhabitants with
them--in the other, of His rescuing Lot and his family lest he should be devoured in the coming
devastation. Gods wisdom and love are surprisingly manifest in these portions of Holy Writ,
and in thus setting before us judgment and mercy. Some are monuments of His wrath, to alarm,
arouse, and convict the impenitent, hardened, and profligate sinner; while others are
monuments of His grace, His free mercy, and His sovereign love, to, show how boundless it is in
its extent, and to animate penitent sinners to come to the same source from whence these
individuals obtained so large a share. The apostle tells us that his conversion was a pattern to
them who should hereafter believe on Christ to life everlasting. Is there any one supposing that
his sins are too peculiar and too aggravated to find mercy? I call upon him now to look at the
peculiar case presented, at the specimen of the divine workmanship here brought to his view. It
is to be held up as a pattern, to show the vast and boundless extent of the grace of God in the
conversion of the sinner, and the plenitude of the mercy of Christ in its extending to the utmost
bounds of a sinners guilt. Those of us who have believed through grace, ought to find our minds
refreshed by looking at these patterns which God has set up in His Word.

I. The sinfulness of sauls life before his conversion.

1. He was a horrid blasphemer. I verily thought, he says, that I ought to do many things
contrary to the name of Jesus of Nazareth; which things I also did in Jerusalem. His
name was like poison to his very soul; he never spoke of Him but with the most daring
impiety; he would never examine the evidences of His mission, never look to the
prophecies of olden time, never examine the types which the prophets represent and set
forth of the great Messiah who was hereafter to come: but he took it for granted that He
was an impostor, and he treated Him as such. He was a man of great learning, and he
turned all his learning to despise his Saviour. He insulted Him and His disciples, and as
far as lay in him he was determined that the name of Christ should never be known in
the world, but as a name of execration fit only for the mouths of swearers and
blasphemers. This was his determination.
2. He was a furious persecutor as well as a blasphemer. Whoever professed the name of
Jesus Christ was the object of his inveterate rage. But let us trace the gross features in his
character as a persecutor, in order to discover the strength of his enmity to Jesus Christ
and His disciples.
 (1) He tells us that he was exceedingly mad against them. And in Act 9:1, there is a
peculiar phrase used: Saul yet breathing out threatenings and slaughter. You have
seen a man in a great passion; the passion affects his breathing, so that he breathes
out his words; he cannot utter them with that coolness, and conciseness, and
readiness, which he does when he is quite free from passion; but he breathes them
out; it seems to affect all his powers. This is the exact metaphor used in the words of
the passage: breathing out. He was exceedingly mad against them: not only
angry, but mad; and not only mad, but exceedingly mad.
(2) He threatened them with slaughter. His tongue was a servant which he employed
in the devils service to a vast extent; he used the most desperate threats to these poor
individuals, these lamb-like persons, of confiscation, of imprisonment, and even of
slaughter.
(3) He compelled them to blaspheme. And methinks this is the cream of his
defilement, that he was not content to be an infidel himself, that he was not content
to degrade Christ himself, but he made this the price of being let loose from his
grasp, that they should deny Christ, that they should forswear Christ, that they
should give up Christ, and that they should sever themselves for ever from Christ.
(4) He haled men and women to prison: not only men but women. Their sex might
have excused them and pleaded for pity; but that was nothing to him; women were
no more regarded than men: his bowels were shut against the mother with the child
at her bosom; she might plead them--it was of no use.
(5) Look at another point of his character: many of the saints did he shut up in prison;
not one family, but many, numbers; all within his own reach or power--he not only
took them before the magistrates, but shut them up in prison. And mark what he
also tells us in Act 26:1-32; he was not content with his rage exerting itself in
Jerusalem, but he persecuted them even unto strange cities. He extended this
madness of persecution not only to Jerusalem and its suburbs, but to strange cities,
cities that he had no connection with, and among whose inhabitants he had no need
to go; only if there was a saint there, if there was one who named the name of Jesus
there, that would bring him to that city.
(6) He caused them to be put to death, and triumphed over them in their sufferings.
Act 26:10. This was the character of Saul previous to his conversion. I do not know
whether there is a persecutor present; of course I could not suppose that there is such
a persecutor as Saul was. God be thanked that in happy Britain the government of the
country would not allow it, or else the spirit, in numbers, is the same. But I refer to
that man whose wife has just begun to be serious; he does not take a razor and cut
her throat; he does not shoot her with a pistol; he does not drag her before a
magistrate; but everything that can embitter her life, everything that can cross and
aggravate her temper--this he does; and in this manner he persecutes her because
she prays for him, because she loves Christ, and serves Him, and delights in His
service. Art thou here, O man? Look at the spirit of the individual whom I present
before you this evening, and see yourself, and hate yourself while you look at it.
3. He was not only a furious persecutor, but he was an injurious neighbour. He himself tells
us this: Who was before a blasphemer, and a persecutor, and injurious : that is, he
never did any real good; that is, he never sought Gods glory, or his fellow creatures true
happiness: he would not only not enter in himself, but he would not let others enter in.
How many widows did this man make! How many orphans did he make! How many
hearts did he break! How much poverty did he occasion!
4. There was another point in his character: he was a proud Pharisee. This may appear light
to some, but this was the crown of his character, this is the greatness of his guilt; this is
 (if I may use the expression) his scarlet and his crimson sin--that he went about to set up
and establish his own righteousness, not submitting himself to the righteousness of God.
Publicans and harlots, says our Saviour, enter into the kingdom of heaven before
them. Now there are many individuals who are similar to Saul. We hear numbers say, I
am not a liar; I am not a drunkard; I pay my way; I live respectably in the world, and
endeavour to train up my children respectably; and if I dont go to heaven, who ought to
go? And where is Christ, and where is the Saviour of sinners? Yes, but then, you say, I
know I have done wrong in many things; we are all guilty in some respects: but then I
have never been a great sinner, and I do hope that if I do as well as I can, the Lord Jesus
Christ will help me, and give me some of His merit that I may die in peace. Now this,
though not uttered in such plain and direct language, is often implied, and is the
meaning of thousands of sinners.

II. The free grace of Christ exhibited in his conversion. Perceive how his conversion was
effected by Christ. Imagine yourselves in Jerusalem a few minutes, and see Saul just as he is
setting out on his journey to Damascus, for the sake of persecuting the poor saints in that city.
See him mount his horse; see the numbers around him--what a splendid guard the man has.
Look at the Sanhedrim, the chief priests and the great men of his nation coming to him, shaking
hands with him, and saying, God speed your way, and give you the success of your mission:
look how the people are congratulating him all around. See the poor saints trembling. Now,
they say, I fear for the safety of my sister, who has gone to Damascus. Now is my dear friend
who lives in that city about to be butchered by this furious tyrant. See the people all running to
John Marks house, to engage in prayer, and bring down the blessing of heaven, that this man be
stopped in his persecution; and going home to write letters, to prevent, if possible, the danger to
which some of their friends and relations will be subject by this mans arrival. Never man
thought himself more secure; never man thought he was going on a more virtuous embassy; and
he had pretty nearly reached Damascus, he was within sight of the gates; and just as he was
going forward, and some of the saints perhaps looking out of the windows, seeing him
advancing, and trembling for fear of his entry--just as he approached the gate, the Lord Jesus
Christ opened a window in heaven, and let one single ray of His glory fall down from heaven
upon him. This was the manner of his conversion; now let us see what effect did his conversion
produce? What effect did it produce on the spot? It turned proud Saul into humble Paul: he that
was raging with madness against the disciples, was now trembling and astonished for himself.
See what it did for him the three days afterwards. The light that came from heaven had taken
away his natural sight, but how it had illuminated his mind. How great his anguish now he saw
his past life! Oh, the grace that could soften such a heart, melt such a mind! But see what his
conversion did for him in after days. And here mark, there was not only grace to make him a
Christian, but there was grace to make him a minister: he was not only taken from the world as
the Church are, but he was taken from the Church as Aaron was, and made a minister of the
Lord Jesus Christ. And now let us see him in his ministry. What was the subject of it? I
determined not to know anything among you, save Jesus Christ, and Him crucified. And he
went and preached boldly before kings, and rulers, and magistrates, and assemblies of different
classes, the glories of his Saviour, and the triumphs of His grace. Oh, the labours of this man!
Oh, the prayers of this man! Oh, the zeal of this man! Oh, the melting pity of this man over lost
souls! Oh, the subjugating power of Divine grace, and the influence of Divine love!

III. The design of christ in his conversion. I know not which to admire most, the sovereignty
and grace of Christ in converting him, or the sovereignty and grace of Christ in exhibiting his
conversion as a pattern to others, as an example from which they might take encouragement as
long as time should last.
1. Here is the pattern of the infinite merit of Christs death. The atonement of Christ reaches
 back to the first sin, and extends itself to the last: He was made sin for us who knew no
sin, that we might be made the righteousness of God in Him. He is able to save to the
uttermost all that come unto God by Him.
2. The unquestionable willingness of Christs heart.
3. You here see the great design of Christs gospel. Why is the gospel published? This is the
pattern. To show you the great design of Christs gospel--that is to encourage the souls of
sinners to come to Him and be saved.
4. Again: look here and see the pattern of the renovating power of Christs grace. Oh, how it
changes the hearts and lives of sinners! In one of my village stations, a little time ago, I
looked in at a cottage, and inquired of a poor woman there how things were going with
herself and family. She said, Oh, sir, I have more reason to bless God for the gospel than
I can tell you. When we first came to this cottage, both my husband and myself were
drunkards, our children were but barely clothed, and everything we had in the world was
marked by the extremest poverty and misery; but now, instead of that, the Lord laid hold
of my husbands heart first, then He was pleased to convert me by the preaching at the
place of worship; and now the children are blessed, and I am blessed, and we are all
happy together. And now you will see her one of the most respectable women in the
village, with a little money in the savings bank: on the Sunday all the children are
catechised, and the husband delights to read and pray with his wife and children. Is not
this an exhibition of the renovating power of Christs grace? And this is not a solitary
instance: you yourselves know instances like this in the neighbourhoods wherein you
reside, where Christs renovating power has been manifested. You are to look at this for a
pattern if you are ever downcast for any individual. Here see what the power of Christs
grace can do. In the first place, corruption has a power over the individual, and makes
him a blasphemer, a persecutor, injurious, and a Pharisee: and now the grace that has
renovated his heart makes him a humble seeker of the Saviour, a zealous disciple of
Christ, an anxious neighbour, desirous of the good of others, and pondering the way to
heaven, and walking in it. (J. Sherman.)

Salvation for the chief of sinners

I. The fact which is here asserted by St. Paul. I obtained mercy.

II. The use which St. Paul makes of this great fact in his history. St. Paul speaks here of his
conversion, not only in its reference to himself, but also in its reference to others. Perhaps more
than any person that ever lived St. Paul lived for others; perhaps more than any person that ever
lived St. Paul was the most useful to others. It was a great fact for himself; it brought Salvation
to his soul, and he rejoiced in God for it. But it was a great fact for the world. Two things are
especially, I think, to be noted in St. Pauls conversion. The one is its distinctness--it was a very
marked conversion. His life was very decided before it and very decided after it. He was a
prominent character, a well-known man, and it was a very distinct and a very decided
conversion; but it is not upon that which he dwells in our text. There was another thing to be
noted about the conversion of St. Paul, that it afforded a very wonderful exhibition and
illustration of the long-suffering of Jesus Christ. The other apostles had been called by the Lord
Jesus-Christ to serve and follow Him from a life of innocence, comparatively speaking, at all
events from a life that was void of any opposition to Him. (E. Bayley, M. A.)

Paul an example of mercy

 I. The improbability of Pauls obtaining mercy. Howbeit, I obtained mercy.

II. The mercy which, notwithstanding the improbability of the case, Paul did receive.
1. It was sovereign in its source. Whence did it spring? Through what medium did it flow?
Human merit could have nothing to do in the gift of mercy to the chief of sinners. Mercy
always excludes merit, and most evidently so in the instance before us.
2. It was great in its degree. We estimate the greatness of mercy by the guilt of the offender,
and by the effects it produces.
3. It was boundless in its blessings. Hear the elevated sentiment of this apostle, writing to
the Ephesians: Blessed be the God and Father of our Lord Jesus Christ, who hath
blessed us with all spiritual blessings in heavenly places in Christ; blessings of the best
kind; blessings adapted to the nature and necessities of the soul; blessings that are from
heaven, that lead to heaven, that bring us into intimate connection with heavenly
realities, and that are durable as their eternal enjoyment. It is the observation of a late
author, Though God is sovereign in the bestowment of mercy, He is not niggardly. He
goes beyond the humbled sinners highest expectation. Where he looked for a single
drop, there descends the copious shower. Where he hoped to receive the alms of one
mite, he finds the collected treasures of a thousand ages, the great mountain of solid
gold.

III. The DESIGN of its bestowment.

1. It was to illustrate Divine long-suffering.
2. It was to promote human encouragement. We here behold its majesty, its energy, and its
triumph. (T. Kidd.)

On patterns in religion
Some men speak only of a salvation which they have heard of from others. Some teach others
a salvation which they have experienced themselves. Paul was the chief of these. This personal
element runs through all his writings. The stream of his teaching sprang at first, and still
springs, from the fountain depths of his own soul, and it was, therefore, a living stream, like the
river in Ezekiels prophecy, which deepened as it flowed and healed wherever its waters
descended. God had fulfilled to him the words, The water that I shall give him shall be within
him a fountain of water springing up to everlasting life. The point which comes before us to-day
is this--his salvation ended not in himself, it was a pattern to encourage all other sinners to trust
in the like forgiving mercy. We are very dependent on fashions and patterns in all parts of our
life, to assist our labours, to stimulate our energies, to encourage our hopes. Examples act upon
us more powerfully than arguments. Happy the Church which can say to all around, not only
Believe the Gospel, but See what it has done for us!--that it has given us peace with God, a
new and nobler life within, of thought, of design, of love, of hope, of action. Come with us, and
we will do you good. The best recommendation of a remedy, and of teaching, is its visible effect
on ourselves. Let us see, by looking more closely into the history of St. Paul, how remarkably he
was a typical pattern of salvation by Christ in all its stages and developments from first to last.

I. In his call. This was a supernatural and gracious work of God, brought about by an act
above and beyond all ordinary moral laws. The act of placing saving truth before us as a
heavenly vision is always the act of God alone, in His providence and grace. It is the result of a
purpose of God, a call. Men do not discover truth savingly by mere study or experiment, as they
find out the secrets of nature. Flesh and blood hath not revealed this unto thee, but My Father
which is in heaven. It is the Spirit who says to Philip on behalf of the Treasurer, Draw nigh to
this chariot, and opens to him the book of Esaias the prophet. If you have been visited with a
view of the reality of Jesus Christ as your Saviour, this has been the act of God. Of Him are all
things. So it was with Saul of Tarsus.

II. Pauls life is a pattern of arbitrary and sovereign selection to special spiritual advantages
and special appointments--the result of an everlasting purpose of God. He is a chosen vessel to
Me to bear My name before kings and peoples--a splendidly embossed golden vase in which
sweet odours of truth shall be burned before all nations. The world is full of such special and
individual destinations that can be traced to no other source than the special will of God. Thus,
too, some nations, as Israel of old, and now the Saxon race. Yet this Divine predestination is
quite consistent with mans ultimate freedom. The predestinations of God do not enslave, but
liberate and energize the will of man. He worketh in us--to will. The will is ours, the
inspiration is Gods. I was not disobedient to the heavenly vision. But the special vocations of
Gods servants are not for their own private and personal behoof. They look toward the profit of
many, that they may be saved. If Paul is the chosen vessel, it is that he may preach the Gospel to
every creature. To make all men see the fellowship of the mystery.

III. St. Paul was a pattern in his pardon. In him first Jesus Christ showed forth all long-
suffering, to encourage others, though vile as he, to wash in the same life-giving fountain. We
need other and nearer patterns. And they abound around us. Would that some whose experience
is large and exact, and who have seen into the secret of the salvation of many different kinds of
souls, would write for us a variety of biographies to serve as encouraging patterns, suited to
modern contemporary society. It seems useless to tell the modern young man, whose form of
alienation from God, his heavenly Father, is not that of a cruel persecutor, that he may take
courage to trust in the mercy of God from the example of St. Paul. It does not touch him. A
pattern of modem spiritual life that sprang out of a modern callousness and love of trifling
amusements, just like his own, is what he requires. Tell them of such patterns as these, and
they prove very helpful. God reveals Himself in many ways in nature, and Christ reveals Himself
in many ways in the spiritual providence--not by books only, much less by sermons only--but by
lives, somewhat akin to our own, and likely to move and touch and animate us by their example
in kindred spheres of action. And so with women, and young women. The patterns which are
likely to affect them, in a way to draw them to Christ, in closer love, are not those set before us in
Foxes Book of Martyrs, where men had to burn at Smithfield for denying transubstantiation,
at the behests of Mary Tudor and her bishops. They must be drawn from nearer home and from
our own day. And such patterns of loving and noble lives, inspired with tender compassion,
and industrious obedience, and diligent zeal in home duties are so numerous nowadays that a
girl must live in a very heathenish circle if she knows of none which can help her to serve her
Saviour. Let us not be so blind as to see no transfigurations of character except in the dead.
There are around us not a few who shine already in the garments of immortality; who can be
depended on for truth, for gentleness, for industry, for serious tenderness, and for active
sympathy; and whose uplifted faces already gleam with the reflected light of that city of the
living God to which they are moving upwards. But when all is said of the helpfulness of patterns
of salvation in aiding us to believe and love the Lord, it remains true that earthly lives are but
patterns of things in the heavens, and not the very image of the things. They serve but as the
shadows of the heavenly realities. They are but prophecies of a more glorious dawn. For the end
is not yet, and when that which is perfect is come, that which is imperfect shall be done away.
Then shall I be satisfied when I wake up in Thy likeness. (E. White.)

Pauls conversion a pattern

 I. In the conversion of Paul the Lord had an eye to others, The fact of his conversion and the
mode of it--
1. Would tend to interest and convince other Pharisees and Jews.
2. Would be used by himself in his preaching as an argument to convert and encourage
others.
3. Would encourage Paul as a preacher to hope for others.
4. Would become a powerful argument with him for seeking others.
5. Would, long after Pauls death, remain on record to be the means of bringing many to
Jesus.

II. In his entire life Paul speaks to others.

1. In sin. His conversion proves that Jesus receives great sinners.
2. In grace. He proved the power of God to sanctify and preserve.

III. In his whole case he presents a cartoon of others.

1. As to Gods longsuffering to him. In his case longsuffering was carried to its highest pitch.
Longsuffering so great that all the patience of God seemed to be revealed in his one
instance. Longsuffering which displayed itself in many ways, so as to let him live when
persecuting saints; to allow him the possibility of pardon; to call him effectually by grace;
to give him fulness of personal blessing; to put him into the ministry and send him to the
Gentiles; to keep and support him even unto the end.
2. As to the mode of his conversion. He was saved remarkably, but others will be seen to be
saved in like manner if we look below the surface of things. Saved without previous
preparation on his own part; saved at once out of darkness and death; saved by Divine
power alone; saved by faith wrought in him by Gods own Spirit; saved distinctly, and
beyond all doubt. Are we not also saved in precisely the same way? (C. H. Spurgeon.)

The Divine mercy unlimited

John Newton, speaking of the sudden death of Robinson, of Cambridge, in the house of Dr.
Priestly, said: I think Dr. Priestly is out of the reach of human conviction; but the Lord can
convince him. And who can tell but this unexpected stroke may make some salutary impression
upon his mind? I can set no limits to the mercy or the power of our Lord, and therefore I
continue to pray for him. I am persuaded he is not farther from the truth now than I was once.
(S. Charnock.)

Encouragement from the case of St. Paul

I have heard it said of the elephant, that sometimes before he crosses a bridge he puts his
trunk, and perhaps one foot, upon it; he wants to know if it is quite safe, for he is not going to
trust his bulky body to things that were built only for horses and men. Well, after he has tried it,
if he finds it strong enough, away he goes, and his great carcase is carried right across the
stream. Now, suppose you and I sat on the other side, and said we were afraid the bridge would
not bear us! Why, how absurd our unbelief would be. So when you see a great elephantine
sinner, like the apostle Paul, go lumbering over the bridge of mercy, and not a timber creaks,
and the bridge does not even strain under the load, why, then methinks, you may come rushing
in a crowd, and say, It will bear us if it will bear him; it will carry us across, if it can take the
chief of sinners to heaven! ( C. H. Spurgeon.)

John Newtons conversion

 I have never doubted the power of God to convert the heathen world since He converted me.
(J. Newton.)

An encouraging reflection
It is no small encouragement to a sick man, to hear of some that have been cured of the same
disease as his own, and that in a higher degree of prevalence. (J. Flavel.)

1TI 1:17
Now unto the King eternal
The King of the Ages
The King eternal, or, literally, as in the margin of the Revised Version, The King of the
Ages, words which do not simply tell us something about the King, but also give us some
account of His rule; and put into the hands of Faith a key to the highest positions of modern
thought and science. For in all their realms--of matter, mind, and spirit--there is one common
element, viz., Law. Whether we look around us, or within, order and rule are being ever more
clearly and universally demonstrated. But the Christian attitude is becoming more candid; and
now accepts, or is learning to accept the truth of a widespread reign of law with less of fear than
of gratitude. For is not this state of order and harmony just what we should expect in His
working whose Being is the perfect harmony? For while we know this as an age of Law, and are
sometimes perplexed by its inexorableness, the thoughtful mind asks: Have all the ages been as
ordered? In the world of spirit and of matter have there not been whole epochs of distraction
and ravage by undisciplined forces? For example, does not the earth on which we tread, bear in
her very structure the record of ages of confusion and chaos, darkness and death? when
lawlessness, not law, seemed to rule? when, so far as we can judge, there was no guiding
thought, no ruling hand? In fact, does not the same defiance of law meet us today in the
earthquake? Is law universal or only widespread? But the deeper readings of science assure us
that it is not only the quiet processes which gladden the eye and heart that have their ordered
course. The silent and regular development through blade and ear to the full corn, is not more
determined and invariable than is the dread convulsion that entombs its thousands; and it was
through the exercise of unyielding law that that strife was wrought which has made the structure
of our earth what we find it. This decided every event and ordered all the disorder of those ages
of seeming unrule. And shall we not take the comfort the spiritual reading of this truth can give?
For it is not only in the world of matter such a record of strife and confusion is written. In the
brief history of our race there is the same tale in human characters. What is the meaning of such
scenes as the French Revolution, for example? Are they the rough sport of unruled passion? Is
there nothing determining their methods or moulding their results? What if that struggle and
ruin, decay and destruction were the working and manifestation of a Divine health and order,
casting away that which it could not assimilate and arrange? the removing of those things which
could be shaken that those things which could not be shaken might remain? And these words,
which speak of a King of the Ages, tell us why. They point to its source--to One who makes and
administers that law, who is in and yet above it. But the faith of a Divine rule of each separate
age is not enough. The heart of man craves something more than even such a confidence. There
is inwrought into our very being a longing for Unity; and the words we are now considering
justify this instinct, and pledge its fulfilment. For we are assured that, if He is King of the Ages
in any adequate sense, they are bound together by the strong band of His will, which gives to
them its own oneness and intimacy. They are no longer isolated units, but parts of a whole; and
it is as a whole and not simply as units they are subjected. As the successive points of a circle
stand in harmonious relation, not only to their common centre, hut through this to each other;
so the ages, which make one mighty cycle, having but one Lord and one law, stand related
amongst themselves with an inner harmony as deep and true as their hearts. And not only so.
There is more than this close relation and perfect agreement between the ages. If this were all it
would leave unfulfilled another instinctive craving of the heart--that of Progress and
Consummation. But these words which speak of the King of the Ages tell us there is one
supreme will and word which they obey--one harmonious thought, which being the Kings
thought, must be a growing and deepening one. There is but little appearance of all this at times.
Judging only of the part we see--that displayed on the earth and amidst ourselves--is not the
show of things rather that of age at war with age? A backward movement, in which much that
has been hardly won through centuries is easily lost in a moment? But it is only as the flow of the
tide rolling inland, which surely advances, though seeming to recede; receding but to rally its
forces and sweep onward to larger conquests. One perfect plan is being achieved, in many times
and many ways indeed; yet in all, and through all, God is ever fulfilling Himself. Let us not, then,
be troubled as though the issue is or could be uncertain, or the plan be marred. Trust--not only
for the ages gone and the ages to come; but what is harder, for the age that now is. The King of
the Ages is Himself invisible; He is not, therefore, less King. Nor is His kingdom less real
because its presence is silent and unsuspected. For there are latent glories in this rule of the
King of the Ages; a glorious mystery which was hidden from the ages and generations until the
fulness of the time, when the Word became flesh and tabernacled amongst men, whose
humanity He thus united with Deity, that He might reconcile man, and in man, all creation unto
God. (A. A. Dauncey.)

King immortal
Queen Elizabeth was once seized with a violent illness, accompanied with high fever. The
Privy Council was hastily summoned from London, and in the ante-chamber of the room where
she was believed to be dying, they sat with blank faces, discussing who was to be her successor.
In the morning the worst symptoms abated, and in a few days she was convalescent. Our
Monarch can have no successor. He is alive for evermore, and of His kingdom there can be no
end. (H. O. Mackey.)

1TI 1:18
This charge I commit unto thee.

Timothys charge and warning

The charge to which Paul alludes does not refer to what he said in the third and fifth verses,
but points on to what follows--to that good warfare which Timothy was summoned to undertake
against evil.

I. The chance, of which Timothy was reminded--

1. Had been indicated by inspired prophets in the Church. Very significantly Paul says these
prophecies went before on thee; that is, they were not only uttered upon, or over him,
but they went forth before him in his future course, revealing it and inspiring him to
follow it--just as the consciousness of having a courier in front would direct and
encourage the traveller. Hence Paul adds that by them, or in them, Timothy might
wage a good warfare; he was to feel like one clothed and armed in those prophetic
hopes, in those believing prayers. And do not we know something of this? No man has
ever done great work in the world unless he has a deep moral conviction that he is
 predestined to do it; and this was never exemplified better than in General Gordon, who,
in more than one campaign, felt that he was invincible and resistless till his work was
done. And in our lowlier spheres we should be the more watchful, earnest, and hopeful,
because others have had great hopes about us, and because we have been set apart to be
Gods servants by many an act of dedication. It is a great thing to have prophecies going
before us, and the prayers of dear ones encircling us so that in them we may war a good
warfare.
2. For this charge involved conflict.
3. And for success in this warfare faith and a good conscience are essential. Faith,
without a good conscience, is like a garrison summoned to defend one gate of the
fortress, while a traitor is opening the other gate to relentless foes. This leads the apostle
to give Timothy--

II. The warning which is contained in the last two verses.

1. He speaks of some who had put away a good conscience, stifling its voice and thrusting it
from them, with this result, that they had made shipwreck of faith. And this experience
has often repeated itself in the history of the Church. Balaam put away a good
conscience when he paltered with his convictions to his souls undoing. Saul, the king,
did so when he disobeyed the distinct command of God, until he was no longer able to
hear the Divine voice and resorted to the witch of Endor. Judas Iscariot did so when he
resisted the promptings of the Holy Spirit and betrayed his Lord and Master; and in each
case the sacrifice of conscience brought about the shipwreck of faith. May God keep us
undefiled, that we may never make shipwreck of faith!
2. Examples of this are pointed out to Timothy: Hymenaeus and Alexander. The latter was
a very common name, so that we cannot confidently identify this man with Alexander,
the coppersmith, who, Paul declares, in the Second Epistle, did him much evil; but
Hymeneus was so uncommon a name that we may be sure it was he of whom the apostle
says, in the Second Epistle, that he and Philetus were in grievous error, denying the
doctrine of the resurrection, and declaring that it was past already. A blunted conscience
evidently accompanied a darkened mind.
3. Paul did what he could to save and warn them, saying of them, Whom I have delivered
unto Satan, that they may learn not to blaspheme. A difficult passage, chiefly because
we know so little of apostolic modes of Church discipline. It certainly did not mean that
they were given over to perdition, for the object of the punishment was their salvation,
that they might learn not to blaspheme, that is, not to misrepresent and calumniate the
truth of God. Here, as well as elsewhere, Satan is spoken of not as an independent hostile
power, but as one who is allowed to work evil for a given purpose, which is often beyond
the range of men to discover. Thus Job was left in the power of the adversary for a
season; and similarly, the Lord Jesus said to Peter, Simon, Simon, Satan hath desired to
have you, that he might sift you as wheat; but I have prayed for thee that thy faith fail
not. Paul himself speaks of the thorn in the flesh as being the messenger of Satan to
buffet him. And when in the light of these passages we read this solemn declaration and
couple it with 1Co 5:5, where Paul says of the incestuous offender, With the power of the
Lord Jesus Christ to deliver such an one unto Satan for the destruction of the flesh, that
the Spirit may be saved in the day of the Lord Jesus, we come to the conclusion that the
apostles were gifted with, and sometimes used, the solemn power of inflicting disease on
the body, in order to awaken in the offender, or in others, convictions of sin and longings
for salvation. In the terrible cases of Ananias and Elymas, we see evidences of a power to
punish given to those who could heal diseases and cast out devils, a power which no
doubt was demanded by the exigencies of the Church, and certainly died with the
 apostles, who could not transmit it. But underlying its exercise was a principle of Divine
discipline, which is applicable in every age; for there is no loss we sustain, no affliction
we suffer, but may work for our spiritual welfare, warning us against evil, and
stimulating us to holier endeavour and more earnest prayer. (A. Rowland, LL. B.)

War a good warfare.--

A good warfare

I. War, therefore, is inevitable. You must fight or fly; be the victor or the vanquished. Nay, if
you mean to make sure your own salvation, and please Him who hath called you to be a soldier,
there is not even that alternative. You are surrounded with foes you cannot shun. Flight would
be ruin. The conflict cannot be avoided. Every step will be contested. Yet be not discouraged.
The more strenuous the struggle, the more glorious the achievement. Your aid is omnipotent,
your resources are infinite, and you war a good warfare. Few, indeed, of the warfares waged by
the powers of this world are worthy of the means employed and the men sacrificed to win them.
But the Christian soldier wars a good warfare.; emphatically, pre-eminently and peculiarly
good; good in all its agencies, its aspects, and its issues.

II. Have we not a good cause? Did the Israelites glory in a good cause, contending for the
Land of Promise? the Crusaders, marching to the rescue of the Holy Sepulchre? your
forefathers, asserting with the sword their independence of Great Britain? But the Christian
cause is the purest and noblest that ever kindled the enthusiasm of a people or won the
admiration of the world. It is identified with all that is important in truth, beautiful in virtue,
sublime in charity, or glorious in hope. It is the cause that marshals the cherubim, and stirs the
deep vengeance of hell; that brought Jehovah from the throne of the universe to the manger. We
fight, not to desolate provinces and degrade princes, but to convert earth into a paradise and
enthrone humanity with its Redeemer. No wrongs have we to avenge, no malice to gratify, nor
cruel thirst for blood.

III. And have we an unworthy captain? What Hebrew warrior did not glory in his Joshua or
his David? What mediaeval crusader did not proudly follow his Richard, his Philip, or his
Bertrand? What Frenchman did not rejoice in the name of Napoleon, what Englishman in the
name of Wellington, what American in the name of Washington? Who of all the myriads that
took part in your late civil conflict, was not ready to cheer for Grant or Lee, for Sherman or
Jackson? But who is this that cometh from Edom, with dyed garments from Bozrah? this that is
glorious in His apparel, travelling in the greatness of His strength? I that speak in
righteousness, mighty to save. It is the Captain of the Lords host, the champion of our
redemption. He comes to avenge us of our enemies, and lead our captivity captive. What are the
qualities most desirable in a military leader? In the highest perfection, they are all found in
Christ. Is it wisdom? He is the embodied wisdom of God. Experience? Ever since the original
revolt in heaven He has been battling with the hosts of hell. Valour? Single-handed and alone He
went forth to meet the Prince of darkness with all his dire array. Success? He foiled the cunning
foe in the wilderness of Judaea, and triumphed over his embattled myriads upon the cross.
Kindness? Once He died to save His enemies, and now He wears the name of every follower
punctured with a spear upon His heart. Ability to reward? The thrones of heaven are His, and a
kingdom such as earth never knew He promises hereafter to every conqueror. Such a Captain,
who would not joyfully follow?

IV. And what say you of our armoir? Our panoply is ample and impenetrable, and our
weapons are effective because they are Divine.
 V. And what think you of our supplies? Who goeth a warfare at his own charges? My God
shall supply all your need according to His riches in glory by Christ Jesus. What a measure is
that, and what a medium of communication! He is able to do exceeding abundantly above all
we can ask or think. They who trust in the Lord shall not want any good thing. Our Divine
commissariat is furnished with all that we can possibly require in any emergency of the
campaign.

VI. And how like you our defences? God is our refuge and strength, a very present help in
trouble. Therefore will we not fear, though the earth be removed, and the mountains be carried
into the midst of the sea; though the waters thereof roar and be troubled, though the mountains
shake at the swelling thereof.

VII. And have you not seen the array of our allies? The angel of the Lord encampeth round
about them that fear Him, and delivereth them. The chariots of God are twenty thousand, even
many thousands of angels; the Lord is in the midst of them, as in Sinai, in the holy place. Are
they not all ministering spirits, sent forth to minister for them who shall be heirs of salvation?
See them leading righteous Lot and his family forth from Sodom, before the fire-tempest
descends upon the doomed city. See them deploying from the host of God to meet Jacob,
returning from Padan Aram, about to encounter the formidable bands of his offended brother.
See them, with their flashing cavalry and flaming artillery, covering all the mountain round
about Elisha, and delivering a whole army into the hands of a single man. If heaven could spare
so splendid an escort for the patriarch, so glorious a body-guard for the prophet, what millions
on millions incalculable must be engaged on behalf of the whole Church militant in the
wilderness! And if one angel could slay all the first-born of Egypt in a night, or destroy seventy
thousand men of Israel at a stroke, or stiffen in death a hundred and eighty-five thousand
Assyrian soldiers with a blast of his breath, what have we to fear, around whom encamp myriads
of celestial warriors? What power of hell shall scatter the cohorts of heaven?

VII. And who ever had better comrades? They are called, and chosen, and faithful. Like Saul
and Jonathan, they are stronger than lions and swifter than eagles. Like the intrepid son of
Jesse, they can run through a troop and leap over a wall. One can chase a thousand, and two can
put ten thousand to flight. The saints of all ages form but one army of the living God, and the
militant rear hold fellowship with the victorious van.

IX. And who ever fought with greater success? What power has prevailed against the Lords
redeemed? Their interest is His; and to defeat them were to defeat Omnipotence.

X. And who ever won so rich a reward? Where centres the ambition of earthly heroism? In
the victors palm, the monarchs crown, the empty plaudits of the multitude, a fancied life in
others breath, a name on the scroll of history, a niche in the temple of fame, a monumental
column in the Capitol, a memory embalmed in the nations heart, a tuneful immortality in the
songs of ages. But your reward is a far more exceeding and eternal weight of glory. (J. Cross,
D. D.)

1TI 1:19
Holding faith, and a good conscience.
Faith and a good conscience

I. What they are:--

1. Faith. The term is in the Scriptures applied both to the revealed truth which a disciple
believes, and to his act in believing it. Faith is objective, or subjective. It is at one time
the truth which you grasp, and at another time your grasp of the truth. Both in the
Scriptures and in their own nature these two are closely interwoven together. It is
impossible everywhere to preserve and mark the distinction between the light that I look
on, and my looking on that light. True, my looking on it does not create the light, but it
makes the light mine. Unless I look on it, the light is nothing to me. If I am blind, it is the
same to me as if there had not been light. In some such way are faith and the faith
connected and combined. It is quite true that the gospel remains, although I should
reject it: my unbelief cannot make Gods promise of none effect. Yet my unbelief makes
the gospel nothing to me--the same to me as if it had not been. The faith stands in
heaven, although faith be wanting on earth; but if faith is wanting, the faith does not save
the lost: as the sun continues his course through the sky although I were blind; but my
blindness blots out the sun for me.
2. A good conscience. It is not necessary to explain what conscience is: my readers know
what it is better than I can tell. Here the principal question is, Whether does the epithet
good refer to the conscience that gives the testimony, or to the testimony that the
conscience gives. The term good here belongs net to the testifier, but to the testimony.
In one sense that might be called a good conscience, that tells the truth even though the
truth torment you. When the conscience, like an ambassador from God in a mans breast,
refuses to be silent in the presence of sin, and disturbs the pleasure of the guilty by
uttering warnings of doom, that conscience is good, in the sense of being watchful and
useful; but it is not the good conscience of this text, and of ordinary language. Both here,
and in common conversation, a good conscience is a conscience that does not accuse and
disturb. It is the same as peace of conscience. It is no doubt true that in an evil world,
and through the deceitfulness of an evil heart, the conscience may sometimes be so
drugged or seared that it may leave the soul undisturbed, although the soul is steeped in
sin. It sometimes says Peace, peace, when there is no peace. There is no peace, saith
my God, to the wicked; but the conscience sometimes contradicts God, and says that
there is peace to the wicked. This is, however, an abnormal state of things; as when an
ambassador at a foreign court turns traitor to the king who commissioned him, and
refuses to deliver his lords commands to the court where he has been accredited. The
conscience in man is intended to be Gods witness, and to speak to the man all the truth.
Taking conscience, not as twisted and seared by sin, but as constituted by God in the
conception and creation of humanity, then a good conscience is peace of conscience. You
have and hold a good conscience when that present representative of God in your bosom
does not charge you with sin. By the light of Scripture we know that, as matters go
among the fallen, a good conscience, if real and lawfully attained, implies these two
things:--
(1) The application of the blood of sprinkling for the pardon of sin; and
(2) Actual abstinence from known sin in the life through the ministry of the Holy Spirit.
A good conscience--if it is not a cheat--implies a righteousness on you and a
righteousness in you. Pardon and renewing combine to constitute, under the gospel,
a good conscience. What God hath joined, let not man put asunder. The conscience is
good when it truly testifies that God is at peace with you, and you are at peace with
God.
 II. Their relations:--The text consists of two parts. The first is a command, the second is an
example. The example, as is usual both in human teaching and Divine, is adduced for the
purpose of enforcing the precept. Doubtless, Paul could have called up from his own experience
many examples to show how good it is to hold both faith and a good conscience; but it suited his
purpose better, in this instance, to adduce an example which shows the dread consequence of
attempting to separate them. In point of fact, an example of these two rent asunder is more
effective in proving the necessity of their union than a hundred examples in which the union
remains intact. Thus, if proof were necessary, to divide a living child in two with Solomons
sword would constitute more vivid evidence that in a human being the left side is necessary to
the life of the right, and the right to the life of the left, than the sight of a hundred unharmed
children. When one side is wrenched off, the other side also dies: this is shorter and surer proof
that the two are mutually necessary to each others existence than a hundred examples of
positive, perfect life. Besides, it is easier to find a foundation for a negative than for a positive
example. In buoying a channel, they cannot well set up a mark where the ship ought to go; they
set up a beacon on the sunken rock which the ship ought to avoid. Here a question of the deepest
interest crosses our path and claims our regard. Granted that faith and a good conscience are
linked so intimately together that the one cannot live without its consort, what is the specific
character of the relation? Whether of these two is first in nature as cause, and whether follows as
effect? Looking to the form of expression in the text, which is exact and definite, we find that in
the case adduced it was not the dissolution of faith that destroyed the good conscience, but the
failing of the good conscience that destroyed faith. These men put away the good conscience;
then and therefore, they lost the faith. What then? As the continued possession of the faith
depended on maintaining the good conscience, is it through prior possession of a good
conscience that one may attain faith? No. The converse is the truth, fully and clearly taught in
the Scriptures. You do not reach faith through a good conscience, but a good conscience through
faith. A good conscience grows on faith, like fruit on a tree, not faith on a good conscience. A
good conscience in both its aspects, as already explained, is the fruit of faith. Without faith it is
impossible to please God, either by the righteousness of Christ in justifying, or the new
obedience in sanctifying. Now this specific relation is not reciprocal. The good conscience does
not produce faith, as faith produces a good conscience. What then? If faith goes first as the
cause, and a good conscience follows as the fruit, the good conscience obviously cannot subsist
without faith; but may faith subsist without a good conscience? No. As to production at first, the
relation is not reciprocal; but as to maintenance it is. We cannot say, as a good conscience
springs from faith, faith also springs from a good conscience; but we can say, as the want of faith
makes a good conscience impossible, so, also, the loss of a good conscience is fatal to faith. Some
species of trees retain life in the roots although the head and stem are cut away. A young tree
may spring from the old stump, and grow to maturity. But other species, such as the pine, will
not thus spring a second time. When the mature tree is cut off, although the root, with a portion
of the stem, is left, the tree does not revive. The root dies when the head is severed. There is an
interesting analogy between a pine-tree and the pair which are joined in the text. It is not the
trees towering head that produces the root; the root produces the towering head. We can,
therefore, safely say, If the root is killed, the head cannot live; but we may also say, If the head is
severed, the root will die. Precisely such is the relation between faith and a good conscience.
Faith is the producing, sustaining root, and a good conscience the stem that it sustains.
Consequently, cut off faith, and a good conscience falls to the ground. Yes, this is the truth; but it
is not the whole truth. We can also say, Destroy the good conscience, and faith cannot stand.
Thus in one way only may the good conscience be obtained; but in either of two ways both may
be lost. Let faith fail, and the good conscience goes with it; let the good conscience be polluted,
and the faith itself gives way. In the first place, then, speculative error undermines practical
righteousness. As belief of the truth purifies the heart and rectifies the conduct, so a false belief
leads the life astray. The backsliding begins more frequently on the side of conduct than on the
side of opinion: the good conscience is lost in most cases, not by adopting a heretical creed, but
by indulging in the pleasures of sin. The conscience is more exposed in the battle of life than the
intellect. And it is on the weak point that a skilful adversary will concentrate his attack. While
the calamity is substantially in all cases the same, the faith may be shipwrecked in any of three
distinct forms,--a dead faith, an erroneous faith, and no faith. In the first a form of sound words
remains, but they are a dead letter; in the second, false views of Christ and His work are
entertained; and in the third, the backslider sits down in the chair of the scorner, and says, No
God, with his lips as well as in his heart. Among ourselves, perhaps a dead faith is the most
common form of soul shipwreck. Faith and covetousness, faith and any impurity, cannot dwell
together in the same breast. These cannot be in the same room with living faith. As well might
you expect fire and water to agree. I knew a young man once who became what was called a
Socialist. He attained a great degree of boldness in the profession of ungodliness. No God, or no
God that cares for me, was his short, cold creed.:But I knew him and his communications before
he had made shipwreck concerning faith. The second table of the law had, by indulgence of
sinful pleasure, been rusted cut of his heart before the first table was discarded from his creed.
He had cruelly dishonoured his father and his mother before he learned to blaspheme God. It
cannot be comfortable to a young man in his strength to come day by day to open his heart to
God, if day by day he is deliberately disowning and dishonouring his parents in the weakness of
their age. The dishonourer of his parents finds it necessary to his own comfort to cast off God.
This man put away his good conscience, and therefore his faith was wrecked. I knew another,
who had in youth made higher attainments, and who, on that account, made a more terrible fall.
He had experienced religious impressions, and taken a side with the disciples of Christ. I lost
sight of him for some years. When I met him again, I was surprised to find that he had neither
modesty before men nor reverence before God. He was free and easy. He announced plainly that
he did not now believe in the terrors spiritual that had frightened him in his youth. I made
another discovery at the same time regarding him. He had deceived, ruined, and deserted one
whom he falsely pretended to love. Through vile and cruel affections he had put his good
conscience away; and, to pacify an evil conscience, he had denied the faith. The belief of the
truth and the practice of wickedness could not dwell together in the same breast. The torment
caused by their conflict could not be endured. He must be rid of one of the two. Unwilling to part
with his sin at the command of his faith, he parted with his faith at the command of his sin. But
though the shipwreck of faith is often, it is not always, the issue of the struggle. When the
conscience of one who tried to be Christs disciple is defiled by admitted, indulged sin, the
struggle inevitably, immediately begins. The Spirit striveth against the flesh, and the flesh
against the Spirit. The sin often casts out the faith; but the faith also often casts out the sin. The
outcome is often, through grace, the discomfiture of the adversary. Thanks be to God, who
giveth us the victory. The steps of a good man are ordered by the Lord. Though he fall, he shall
not be utterly cast down; for the Lord upholdeth him with His hand. (W. Arnot.)

A good conscience

I. A good conscience. This expression may be used in more ways than one.
1. A clean or pure conscience is a good conscience. Keep your conscience pure. Do not sully
it. Every wrong thing you say or do leaves a stain on your conscience--just like a black
mark on a white piece of cloth or a sheet; of paper, and your great concern should be, not
to have your conscience thus made black and foul. This applies alike to those who are
Christians, and to those who are not. The best conscience has stains enough, and, as we
shall see, needs to be cleansed. But in so far as your decision as to any action or course of
conduct is concerned, it is of the last importance to keep your conscience clean. I need
not say that this is not easy. It requires a constant effort--ay, a constant fight. Paul knew
what this was. Good man as he was, he required to be ever on the watch to keep his
 conscience pure.
2. A cleansed and pacified conscience is a good conscience. Perhaps some of you say,
Alas, what you have said about the pure conscience is of little concern to me. At least, it
can only be a thing of the future to me. What about the past? My conscience troubles me.
It is defiled. Now it is here that the gospel comes in, with the good news of cleansing for
the conscience. It not only tells of provision of grace and strength in the Lord Jesus, to
enable us keep the conscience clean, and do what it bids. It does more. It tells of pardon
for sin, through the blood of Christ, who, by taking the guilt of sin upon Himself, and
dying in the sinners stead, removes the guilt, washes out the stains, and so brings back
peace to the conscience. There is no conscience that does not need this cleansing, that
does not need it again and again, whether the conscience is troubled about the sin or not.
I have heard of an Indian having a dollar which did not belong to him. Pointing to his
breast, he said, I got a good man and bad man here, and the good man say, the dollar is
not mine; I must return it to the owner; and so he did. He could not have got the good
conscience otherwise,
3. A tender conscience is a good conscience. This comes pretty near my first gremark,
instead of second, because it seems to come in most suitably after speaking of the
cleansed and pacified conscience. If I can get peace for my conscience by going to the
blood of Christ, does it matter very much my sinning again? Ah, yes. I heard the other
day of a man having a strong conscience. That is to say, he could go a great length and
do very questionable things without his conscience being troubled. Perhaps in order to
create a laugh, or to be thought clever, and make himself good company, as it is called,
he might exaggerate or go beyond the exact and literal truth, without it disturbing his
conscience much. Now, that is not a tender conscience. Old Humphrey, speaking of such
a one, says that he puts too much red in the brush! All such things should be avoided. It
is very important to cultivate tenderness of conscience. Even if a thing is not altogether
wrong or bad, if it has a doubtful look about it, it should not be done. There are some
pieces of machinery which the smallest pin would damage or stop. Take a watch and let a
grain of sand get into it, and all would go wrong. Let a grain of sand get into your eye,
and you know what comes of it. Now, your conscience should, in this respect, just be like
the watch--should just be like your eye--the least thing of wrong should be feared, and
felt, and avoided; and if it does get in, there should be no rest till it is out.

II. What it leads to. What is the effect of having a good or evil conscience?
1. A good conscience leads to happiness and peace; an evil conscience to misery and despair.
2. A good conscience inspires with courage, independence, and fearlessness; an evil
conscience fills with cowardice and shame. (J. H. Wilson, M. A.)

Wrecked through losing a good conscience

I had a friend who started in commercial life, and as a book merchant, with a high resolve. He
said, In my store there shall be no books that I would not have my family read. Time passed
on, and one day I went into his store and found some iniquitous books on the shelf, and I said to
him, How is it possible that you can consent to sell such books as these? Oh, he replied, I
have got over those puritanical notions. A man cannot do business in this day unless he does it
in the way other people do it. To make a long story short, he lost his hope of heaven, and in a
little while he lost his morality, and then he went into a mad-house. In ether words, when a man
casts off God, God casts him off. (T. De Witt Talmage.)

Faith the cabinet of conscience

 If faith be a precious pearl, a good conscience is the cabinet that contains it. This heavenly
manna must be laid up in a heavenly pot. (T. Seeker.)

A good conscience
We have compared conscience to the eye of the soul. We may also compare it to the window of
the soul A window is of use for letting light into a room; and also for looking through that you
may see what is outside of the window. But if you want a good, correct view of the things that
you are looking at through a window, what sort of glass is it necessary to have in the window?
Clear glass. Suppose that the glass in the window, instead of being clear glass, is stained glass;
one pane red, another blue, another yellow, and another green. When you look through the red
glass, what colour will the things be that you are looking at? Red. And so when you look through
the blue glass, all things will be blue. They will be yellow when you look through yellow glass,
and green when you look through the pane of that colour. But suppose you have thick heavy
shutters to the window, and keep them closed, can you see anything through the window then?
No. And can you see anything in the room when the shutters are closed? No. It will be all dark.
And conscience is just like a window in this respect. You must keep the shutters open, and the
windows clean, so that plenty of pure light can get in, if you want to see things properly. Gods
blessed Word, the Bible, gives just the kind of light we need to have a good conscience. (J. H.
Wilson, M. A.)

Good conscience a mans longest friend

It is a witty parable which one of the fathers hath of a man who had three friends, two whereof
he loved entirely, the third but indifferently. This man, being called in question for his life,
sought help of his friends. The first would bear him company some part of his way; the second
would lend him some money for his journey; and that was all they would or could do for him;
but the third, whom he least respected, and from whom he least expected, would go all the way,
and abide all the while with him--yea, he would appear with him, and plead for him. This man is
every one of us, and our three friends are the flesh and the world and our own conscience. Now,
when death shall summon us to judgment, what can our friends after the flesh do for us? They
will bring us some part of the way, to the grave, and further they cannot. And of all the worldly
goods which we possess, what shall we have? What will they afford us? Only a shroud and a
coffin, or a tomb at the most. But maintain a good conscience, that will live and die with us, or
rather, live when we are dead; and when we rise again, it will appear with us at Gods tribunal;
and when neither friends nor a full purse can do us any good, then a good conscience will stick
close to us. (J. Spencer.)

Have made shipwreck.

Shipwrecks

I. The nature of such shipwrecks. We shall confine our meditations to the special aspects of
this subject as they are here presented; concerning faith have made shipwreck. But when has a
man made shipwreck concerning faith?
1. When he has lost his hold of spiritual truth. We know but little of these men, Hymenaeus
and Alexander, but what we do know shows us that they had lost their grasp of Divine
and apostolic teaching. Hence we read respecting Hymenaeus in the second chapter of
the Second Epistle to Timothy, And their word will eat as doth a canker; of whom is
Hymenaeus and Philetus; who concerning the truth have erred, saying that the
resurrection is past already, and overthrow the faith of some. Here we see then
 departure from the truth; also that such departure, in Pauls conception, was
shipwreck. We read of Alexander in the fourth chapter of the Second Epistle. Alexander,
the copper-smith, did me much evil; of whom be thou aware also; for he hath greatly
withstood our words, or the gospel which Paul preached. These men then had made
shipwreck concerning faith. They had lost their faith in the truth as embodied in
Christ: and in the resurrection as taught by Him and His apostles. But such shipwrecks
concerning faith occur in the quieter and less keenly intellectual spheres of human life.
The freshness of spiritual life is lost amidst lifes cares, temptations, and prosperity, and
with the freshness of the spiritual life there goes the beautiful and childlike grasp of faith.
Let me ask you, what scepticism has to give you better than the truth, which you have
already received from the lips of Christ.
2. Ship wreck is made concerning faith when men and women lose their faith in the
nobleness of human destiny, and in the importance and possibility of attaining it.
3. A man has made shipwreck concerning faith when he loses those elements of character
which are the results of faith. They that will be rich fall into temptation and snares; for
the love of money is the root of all evil.

II. The causes of such moral shipwrecks,

1. Trifling with conscience, or the severing of a good conscience from faith. This is clearly the
thought of the apostle in these words. Holding faith, and a good conscience; which,
some having put away concerning faith, have made shipwreck. A good conscience,
says Dr. Fairbairn, is here faiths necessary handmaid, and is as essential as a living
faith; indeed, is its necessary fruit. But there are men who sever the two. They imagine
that a mere intellectual holding of the truth is enough; that it is not essential that it
should influence the life. Such were the views of Hymenaeus and Alexander. They made
shipwreck by trifling at first with the instincts and enforcements of conscience. It was
this trifling with sin which led to the overthrow of faith. Sometimes faith goes first, and
the obligation to morality is subsequently relaxed. But the converse of this is also true.
2. Another cause of moral shipwrecks is, according to the apostle, hurtful lusts. There is,
for instance, the lust after money. There is special reference to this here. They that will
be rich, rich at any cost, social, mental, or spiritual. Which some coveted after. There
is the lust after sinful pleasure. Pure pleasure is right enough but any pleasure indulged
at the expense of conscience, any pleasure which soils the spiritual nature is altogether
wrong. The pleasures of sinful gratification, of reading and amusements which appeal to
the lowest passions, the bewitchment of drinking, are daily drowning men in destruction;
leading to shipwrecks.

III. The consequences of these moral shipwrecks.

1. There is the shipwreck of happiness. Pierced themselves through with many sorrows--
with pangs of remorse. And what hell can be worse than that?
2. This is consummated in final retribution and overthrow. Drown men in destruction and
perdition. What these terrible words mean I cannot say. (R. A. Davies.)

Making shipwreck of the soul

I do not wonder that such an illustration should readily occur to the mind of Paul. He had not
forgotten his terrible experience in the autumn of 62, just three years before. For fourteen weary
days--the fierce Euroclydon blowing, and neither sun nor stars appearing--he had been tossed
up and down on the angry sea of Adria, the vessel a mere plaything to the gale. Nor was this by
any means his sole experience of the dangers of the deep. In writing two years earlier to the
church at Corinth, he made mention of perils of the sea he had already encountered, and
stated that thrice he had suffered shipwreck. As the first Christian missionary, he had made
repeated voyages from Caesarea to Tarsus, and Antioch, and Cyprus, and various parts of Asia
Minor, and had probably been eyewitness of many a sad maritime disaster. The records of
Trinity House may inform us how many ships have been wrecked in one year, but, ah! where is
the record that shall tell us how many souls have been lost? How many young men, for example,
who left their peaceful, pious homes, perhaps a few years ago, and have been launched upon the
open sea of city life with all its dangers and temptations, have, within the past few months, been
caught by some fierce blast of vice or error, and hurled to moral and spiritual rain?

I. A FAIR START. This thought is suggested by St. Pauls reference to the early promise which
Timothy gave of a pious and useful life. When he speaks of the prophecies that went before on
him, I understand him to allude not to inspired predictions, in the usual sense of the term, but
to the hopes which had been cherished, and the anticipations which had been expressed,
regarding him, even from his childhood. People who knew the lad, his character, his training, his
environments, augured for him a bright and honourable career. They said, That boy will turn
out well. He will be a good man. He will make a mark on society. He will live to purpose. And
those prophecies were justified.
1. By the fact that he came of a good stock. What language can express the blessing that
comes of a wise and godly upbringing! Many of us owe more than ever we can tell to the
holy influences that gathered around us in our early days. Oh, with what tender and
delightful associations is that paternal dwelling linked! Ay, and old grannie Lois, too, we
remember how she would take down her spectacles from the chimney corner, and show
us Bible-pictures that delighted our young minds, and then would urge us to give our
lives to God. You came out of an admirable nest. The ship was launched from a first-rate
building yard.
2. Those prophecies were justified in the case of young Timothy, by his thorough
acquaintance with Holy Scripture. What is that we read in Pauls Epistle to him (1Ti 3:15,
Revised Version)? From a babe. It is the same Greek word which Luke uses when he
says, And they brought unto Jesus infants, that He would touch them. As soon as he
was capable of learning anything he was taught the Word of God. The first impressions
his mind received were of religious truth. His mother, as a pious Hebrewess, regarded it
as her main duty to her child, to make him acquainted with Holy Scripture. Such
instruction may be expected to have a salutary influence on the whole future life. A boy
who knows his Bible, and is well up in Scripture studies, starts life with great advantage.
He gives promise of keeping on the right rails.
3. There was yet another thing that justified those early prophecies of a good career for
Timothy. And this was the personal character of the lad. He was a well-disposed, quiet,
thoughtful, serious youth. He never gave his mother any trouble. We read as much in the
Acts of the Apostles, for it is there stated that he was well reported of by the brethren
that were at Lystra and Iconium. It is a good sign of a young fellow, when, in the town or
village where he was born and bred, every one is ready to speak well of him. Thus we
have seen what is meant by a fair start in life. It is like a vessel gliding down the slip on
the launching day, when, all the hammering ended, and gay bunting flying everywhere,
and loud huzzas rending the air, she softly glides out on to the open main! Who, on such
a day, would augur her lying a pitiful wreck on some foreign reef?

II. Now for the good equipment. It is thus described: Holding faith and a good conscience.
Two very excellent and necessary things. Shall we call conscience the compass to direct the
ships course, and faith the sails that are to impel her on her way? Well, no vessel that wants
either of these things is fit to go to sea. Without the one, her path through the deep will be
uncertain, and therefore dangerous; without the other, she will have no force to carry her
forward. A man has a poor chance of a happy and successful voyage over the sea of life, if, in
entering upon it, he lacks either a good conscience or a sound faith.
1. A good conscience. I take them in this order, because, generally, the whisper of
conscience is heard even prior to the adoption of a definite faith. In matters of spiritual
navigation, the compass is fixed before the canvas is set. Yours, sir, is a bad conscience,
when, without upbraiding and making you miserable, it allows you to go into bad
company, to frequent the haunts of dissipation, to profane the Lords day, to neglect His
ordinances, to read unclean literature, and to satisfy yourself with all sorts of vain
excuses. Yours is a drugged and evil conscience, William, when you can lie down to rest
at night and sleep soundly, though you have offered no prayer to God, and have no
reason to know that He is at peace with you. A good conscience is one that is tender,
sensitive, and pure; like a sound compass, whose magnetism has not been injured, it will
guide you aright. To be altogether safe and good, it must be under the direction of Gods
truth; for the mere moralist may be scrupulously conscientious, and yet far from the
standard which the gospel requires. But--
2. You want something more. If you are to be fully equipped, you must also have a sound
and living faith. You will not come to much good without this. A compass is an admirable
thing, but you will not secure much speed if that is all the ship is provided with; there
must also be the unfurled canvas, which, filled with the breath of heaven, will give it
energy and motion. A living faith must be based on a definite creed. You cannot be a
believer unless there is something that you believe. There is an affectation very popular
at the present day, to believe nothing. No, no. Take away a young mans religion, and he
is the easy prey of all manner of evil. If you want to destroy a mans morals, rob him of
his Bible. A brig fifteen hundred miles out from land, without one square yard of canvas,
is better off than a young man who has no religion and no faith. A mans very
accomplishments have proved his ruin. Who will deny that decided genius has
shipwrecked many a promising life? I have not a doubt that Burns, and Byron, and
Shelley, and Goethe, and Paine, and Voltaire, that each of them, in the absence of a
sustaining faith, suffered moral disaster just in proportion to his genius. If a ship is
heavily freighted with costly treasures, all the more does it need to have its sails
wellspread to the wind. Thus furnished with a good conscience and a true faith, you will
sail the voyage of life in safety, and at last reach the everlasting haven. But stay, our text
tells us--

III. Of a fatal disaster--a spiritual shipwreck. The apostle says that some persons--and he
goes on to mention two instances, Hymeneus and Alexander--having put away a good
conscience, and lost their faith, had become morally shipwrecked. Paul does not for a moment
hint that Timothy would do so. Nay, as he indicates in his Second Epistle, he was sure he would
not do so. He who had begun the good work in him, would carry it forward to perfection. The
compass is thrown overboard; the sails are carried away; the vessel is shattered on the rocks.
Nearly every man who goes wrong begins by tampering with conscience. So long as a young
Christian keeps a good conscience, I am not much afraid of his lapsing into scepticism. Foolish
men! they hoisted their mutinous flags, and thought to draw away after them the whole
Christian fleet: and, lo! there they are, lying two pitiful wrecks, over which the wind moans its
eternal dirge. This has been the history of hundreds and thousands since. (J. T. Davidson, D. D.)

The great shipwreck

 I. The sum of the Christian life. That is the whole, the union of all the parts. It has two chief
parts: faith and a good conscience. Faith is an outgoing, grasping, clinging, leaning mood of
the soul. The Christian is always holding faith and a good conscience. The word conscience
means a fellow-knowledge--from con together, and science knowledge. And who is your fellow
in this knowledge? The answer is--God. Conscience is the knowledge I have along with God. It
makes me perfectly sure that its voice is the voice of God. God is thus in the conscience, judging
all my actions. The heathen has his household god: yours is conscience. Conscience is very
strong in the young. We knew perfectly what it was to hold a good conscience. And so did an
Irish boy, whose master wished to lengthen a web that was short measure. He gave the boy the
one end and took hold of the other himself. He then said, Pull, Adam, pull! But the boy stood
still. Pull, Adam! he shouted again; but the boy said, I cant, sir. Why not? the master
asked. My conscience will not allow me. You will never do for a linen manufacturer, the
master replied. That boy became the famous Rev. Dr. Adam Clarke, and persuaded many to hold
faith and a good conscience. You must not think that it is easy to keep a good conscience. You do
yourself the greatest injury when in youth you disobey conscience. When men put away a good
conscience, oh what tortures they often endure, day and night, in after years! I wish now to show
you how faith and a good conscience always go together. They are like the right and left sides of
a living man; there can be no health or power when either is palsied. Or they are like the sisters
Martha and Mary in the home Christ condescends to visit, only they unite their gifts without
blaming each other. The Christian is thus kept right towards God and man, and does equal
justice to both worlds. The old fathers used to say that the Book and the Breast agree, and that
conscience is naturally Christian. Perhaps you would be pleased with an illustration of this truth
from the old world. About five hundred years before Christ, a Greek poet showed the workings
of an evil conscience. Agamemnon, prince of men, just returned from the wars of Troy, was
murdered by his own wife. His son, Orestes, must avenge his death, and so slew his own mother.
After that deed of blood all joy forsook the lighthearted, dashing prince. Guilt lay heavy upon his
soul, and he felt that he was hated of the immortals. The Furies, with their snaky hair and cruel
scourges, were upon him, and chased him night and day. But who are the Furies? You know
them well: they are self-accusing thoughts, which the poet describes as heaven-sent avengers of
sin. Byron knew them well, for he says--
My solitude is solitude no more,
But peopled with the Furies.
Orestes fled to the temple of Apollo, god of light, and kneeled at his altar, seeking guidance.
While he knelt, the Furies slept on the altar steps. Is not that a beautiful idea? It is a sort of
sermon teaching that the accusing conscience finds rest only in prayer to God. Apollo bid him go
and give himself up to Divine justice, as represented by the sacred judges at Mars Hill in Athens.
He did so, the Furies following him all the way. He owned his guilt before the judges, and
declared himself ready to do whatever they recommended. In well-nigh such words as a
Christian uses, they told him that he must have an atonement, and be cleansed by water and
blood. Even they believed, in their own dim way, that without shedding of blood is no
remission. He was so cleansed, and then even the Furies were satisfied, and ceased from
troubling. And the smile of heaven again came to Orestes, and he walked in the land of the
living, a forgiven and joyous man. Oh, how perfectly Christ meets all the felt needs of such an
awakened conscience! Thus the Christian is a man of faith and of a good conscience; not of faith
without conscience, nor of conscience without faith. He is no spiritual paralytic, powerless on
the one side: he is no miserable, limping cripple, whose doing is shamefully shorter than his
believing; but his soul moves like the successful runner, on equal feet. Our text likens the soul to
a ship. Now, a ship sails best when it is kept even by not being overloaded on one side. And thus
balanced between faith and a good conscience--between a deep sense of sin and a thorough trust
in the Saviour--the good ship of heaven, with swelling sails, catches the favouring breeze, and
heads for the Fair Havens above.

II. The ruin of the soul. The history of this ruin has three stages; for it begins with the
conscience, then reaches faith, and ends in shipwreck--which (good conscience) some having
put away, concerning faith have made shipwreck. Now your soul is an immortal ship in a
dangerous sea. Conscience is the captain, reason the steersman, the Bible your chart, and your
natural, appetites are the sturdy crew--good servants they, but the worst of masters. Only
conscience can guide the vessel safely through the rocks and quicksands of temptation. But the
crew sometimes mutiny and put conscience overboard, and then passion becomes the master
and owner of the ship, and seizes the helm. Conscience, our text says, which some having put
away--that is a phrase of violence. Only after a fierce struggle can conscience be put away.
Unless the command be given again to the rightful captain, the ship drifts among the rocks, and
the sea rushes in through the yawning bows, and ruin claims the whole for its own. The ruin of
the soul begins with conscience, and usually with littles. Conscience is like the outer dyke in
Holland, which the flood first assails. Little lies, hid under the cloak of outward decency, are like
the little fox the Spartan boy hid under his dress till it gnawed into his very heart. Oppose the
little beginnings of evil. When the conscience is wounded, faith decays and dies. A bad life is a
marsh from which poisonous mists arise to becloud the mind. A bad heart forges notions to suit
itself. Evidently Paul believes that our faith is shaken not so much by wrong arguing as by wrong
living--Hymeneus and Alexander. Perhaps they grew too fond of wine, and fell upon mean tricks
for hiding it; or they were very fond of money, and told lies to get it. And so they put overboard
the troublesome captain, good conscience. Then they began to find fault with Pauls preaching;
this sermon was not plain, and that did them no good; he was too hard on people, and pushed
matters too far. Very likely they gave some fine name to their doubting, and protested that they
could not endure bigotry, and that they wished more sweetness and light. But their falling away
went from bad to worse, till they became stark blasphemers, and had publicly to be cut off from
the Church. When Paul was shipwrecked, the crew lightened the ship by casting overboard the
tackle and the cargo. Should you be caught in any hurricane of temptation, part with everything
rather than lose a good conscience. All the money in the world, all the honours and pleasures on
earth, cannot make up for the loss of that. Pray that to the Christian faith you may add Christian
honour. The putting away of a good conscience, unless repented of, ends in shipwreck. A
shipwrecked soul--what a thought! But this dark passage is not so dark as it seems. Hymeneus
and Alexander had been cut off from the Church that they might learn not to blaspheme (verse
20). The apostle would not despair even of these two blaspheming backsliders. He had a great
hope that they would lay this warning to heart, and come again as penitents to the feet of Christ.
Ours is a religion of hope, which teaches us not to despair of the greatest sinner, but to pray that
even shipwrecked souls may be saved. (J. Wells.)

1 TIMOTHY 2

1TI 2:1-2
I exhort, therefore, that, first of all, supplications.

Prayer for others

The true Christian, however, recognizes in human history the moral government of God, He
believes, because God has declared it, that a mysterious but all-wise Providence governs the
nations upon the earth; and that Jehovah continually regards the moral qualities of human
agencies. He believes that the decay and calamities of successive empires have ever had a close
and direct connection with their contempt of virtue and religion.

I. The duty of prayer for others, and more especially for persons in authority, Intercessory
prayer is here stated to be a duty; for when the apostle says I exhort, he speaks by Divine
command. If we recognize the authority of revelation, we must admit the act of intercession for
others to be an act in precise conformity with the revealed will of God. But there are two results
of the most beneficial kind which necessarily arise from intercessory prayer.
1. In every case in which we implore God on behalf of others, we recognize Him as the source
of power, authority, mercy and grace. The address we make to Him implies our
conviction that He is the Preserver and the Benefactor from whom all succour is derived.
2. But prayer forgathers is, besides this, an act of charity. We cannot voluntarily exercise this
duty but in the spirit of charity. Prayer for others implies, by its very act, our
participation in their wants, our sympathy in their sorrows, our general interest in their
welfare.

II. But the nature and importance of this duty will be rendered more evident as we consider
the design for which prayer for others is to be offered--that we may lead a quiet and peaceable
life in all godliness and honesty. There are two ways in which public prayer may be supposed to
be the direct channel of benefit to the community.
1. In the first place, there is nothing which so tends to allay irritation, to excite compassion,
to restrain envy and revenge, to calm the turbulent passions of every kind, as social
prayer. Were large bodies of men honestly and frequently united in prayer to God for a
blessing upon the community; were they to connect earthly government with Gods kind
purposes to the world of social order and of mutual good will, these united prayers would
be found to be the strongest cement of the various parts of the social fabric, by bringing
out before the minds of all the highest and the noblest motives by which intelligent
beings, and at the same time capable of affection, can be influenced. Imagine the rich
unfeignedly imploring Gods blessing upon the poor--and where could be found room for
the exercise of injustice and oppression? Imagine the poor praying for the rich--and
where would be found room for the exercise of envy, of violence, of revenge, and of
robbery? Imagine the rich praying for the rich--and where would be room for the display
of rivalry, contention, and selfish ambition? Imagine the poor praying for the poor--how
much kindness and mutual affection would be immediately drawn out into active
operation! Imagine those in authority imploring God for a blessing on every measure
they undertake, and upon all their national policy--and where would be any scope for
individual and selfish aggrandizement? where would be any disunion of the interests of
the ruler and the ruled? Or imagine the minds of the community united in prayer for
those whom God has set over them--and where would be the wish for riot, for outrage,
for insubordination, or violence?
2. But a second method in which prayer will powerfully act upon a nation is through the
direct blessings which God, the righteous and the Almighty Governor, will certainly
bestow. It is evident that God designs to bestow these blessings through this very
channel. How easily can He send healthful seasons and external peace! How easily can
He enlighten the minds, and prompt the measures of those by whom the affairs of the
State are administered! (G. Noel.)

Prayer for those in authority

I. The duty enjoined in the words of our text--namely, that supplications, prayers,
intercessions, and giving of thanks be made for all men; for kings, and all that are in authority.
1. The constituent parts of this important duty. The several parts of public worship are
comprehended in the text, in what the apostle denominates supplications, prayers,
intercessions, and giving of thanks. By supplications we understand the deprecation of
those calamities to which we are exposed in common with all men. The apostle next
speaks of prayers--by which we understand petitions--which it is our privilege to
present to the throne of the heavenly grace, through Jesus Christ, for the supply of our
various wants. The apostle, in connection with prayer, speaks of intercessions--that is,
prayer--for others; those petitions which we are called to offer for all sorts and
conditions of men, according to their several necessities. To supplications, prayers, and
intercessions, the apostle adds giving of thanks, as an expression of our gratitude for all
the benefits vouchsafed to us by the great Author of our being.
2. The extent of our Christian obligations in regard to this duty. The apostle teaches us that
in our acts of public devotion we are to pray for all men. Here is nothing partial,
exclusive, or sectarian. But we are not only taught to pray for all men in general, but for
our rulers in particular, whether supreme or subordinate. And as it is the Lord that
giveth salvation unto kings, to Him we ought to pray on their behalf, that He may bless
them in their royal persons, families, and government. The honour, welfare, and
happiness of nations depend much on the wisdom, piety, and government of those who
reign. But in praying for all that are in authority, we should not only pray for kings and
for ministers, but also for magistrates, who may either be a great blessing or a great
curse. It becomes us to pray, from a consideration of the importance of their office.
3. The order in which this is presented by the holy apostle. I exhort, therefore, that, first of
all, supplications and prayers be made for all men. This is not a secondary duty, a thing
merely optional; no; it is a duty of paramount importance, which ought to take the
precedency of every other in the public assemblies of the Church of God. The prayers of
the people of God are more to be depended on than all the strength of our fleets or
armies.

II. The arguments by which this important duty is enforced.

1. That as professing Christians we may give no just cause of offence to the government
under which we live; that we may lead a quiet and peaceable life in all godliness and
honesty; that we may be preserved from all sedition, privy conspiracy, and rebellion;
so live as the gospel may not be blamed; but that we who, by the principles of our Divine
religion, are taught to abhor everything that would be injurious to others, conduct
ourselves so as to prove that we are the friends of all and the enemies of none. If the
State be not in safety, the subjects cannot be secure; self-preservation, therefore, ought
to lead men to pray for the government under which they live. The psalmist, a true
patriot, inspired with the love of his country, a holy zeal for the glory of God, and an
ardent desire for the prosperity of both Church and State, says, when speaking of the
people of God, I was glad when they said unto me, Let us go into the house of the Lord.
Our feet shall stand within thy gates, O Jerusalem. For my brethren and companions
sakes, I will now say, Peace be within thee. Because of the house of the Lord our God, I
will seek thy good. Let us, then, cultivate the spirit of true loyalty, patriotism, and
religion, as that which is best calculated to promote our individual interest, the Churchs
good, and the commonwealth of the nation.
2. That we may secure the Divine approbation of our conduct, which is done by sincerely,
faithfully, and affectionately praying for all men; for this is good and acceptable in the
sight of God and our Saviour, and therefore has the highest possible sanction. It is not
said that it is good and acceptable in the sight of God to speak evil of dignitaries, by
 railing against those who are higher in rank, power, or authority than ourselves, whether
in Church or State. The evil is prohibited; it is written, thou shalt not speak evil of the
ruler of thy people; and, therefore, to indulge in it were a crime in the sight of God, as
well as contrary to the rules of that society by which many of us profess to be governed,
which says, that We shall neither speak evil of magistrates nor of ministers. It is not
said that it is good and acceptable in the sight of God our Saviour to treat the office of
rightful governors with contempt.
3. That the will of God, in reference to the salvation of our guilty race, may be accomplished.
If we ask, what is the will of God our Saviour concerning the human race? we are taught
to believe that it is gracious and merciful. He would have all men to be saved and come
to the knowledge of the truth. Many have been saved in answer to prayer; and we, have
good reason to believe that more would if we had prayed more.

III. The inferences which may be deduced from the subject.

1. That we are not good subjects unless we pray for all our constituted authorities. In early
times, the members of the Jewish Church were called to pray for heathen princes, even
for those who carried them away captive into Babylon, unto the God of heaven, for the
life of the king and of his sons, and in obedience to the command of God Himself, by the
prophet Jeremiah, as a means of securing their own interests that ye may be increased
therein and not diminished; seek the peace of the city whither I have caused you to be
carried away captives, and pray unto the Lord for it; for in the peace thereof shall ye have
peace.
2. If we are not praying subjects, we are not good Christians; for all good Christians are men
of prayer, and no Christian can be satisfied with merely praying for himself, his family,
or the Church of God.
3. We conclude, from the nature of this duty, that if we are not good Christians we shall
never yield a conscientious obedience to the apostolic exhortation recorded in our text.
(A. Bell.)

The duty of prayer for all who are in eminent place

I. On the object of government. I leave it to men of another taste and profession to enter
minutely into the inferior objects of government, as well as into the means by which those
objects may be obtained; and, keeping within the boundary of the text, shall observe that
government is intended to promote security, happiness, piety, and religious influence. It has
often been stated that a large portion of all codes of law, as of all history, is a proof of human
depravity. Men have fallen from God; and, corrupted in their social propensities, they envy,
injure, and destroy each other. All communities, therefore, have found it necessary to agree to
some restraint, and to lodge in some hands a controlling power; the individual is to be blended
with the general good, that the general may return individual advantage. Security, then, is one
great object of government. And it is the glory of government to hold the shield over all--to
defend the poor, the fatherless, and the widow, as well as the men of might, and the great, and
the noble. Now, though under God, mens personal and social happiness greatly depends on
their own industry and carefulness, yet has it some connection with the government under
which we live. There are numerous ways in which religion and piety may be aided by the men
who are in authority, and especially by kings becoming nursing fathers, and their queens
nursing mothers. The word we render honesty is of rather questionable meaning; some translate
it gravity; its general import is to behave decorously and worthily. As connected with
godliness, it implies a desire that Christians may be allowed to conduct religious worship, and
the whole of their profession, in a way suitable to religion itself; and that, being delivered from
the evils of persecution, they may be exempt from temptation to act inconsistently with their
high vocation. The gravity and dignity here mentioned convey, however, to me the idea of
Christian influence--influence of character, of benevolent exertion.

II. The best way of securing this object. There are numerous ways in which some good may be
done, and in which, therefore, it is our duty to act. Home, and its immediate vicinity, and the
nearest relations, are the great sphere of our influence; and here the Christian must act in
promoting the morals, the intelligence, and the spirituality of all around him. The Christian, too,
has political privileges; and in votes, and in petitions, and in every peaceful and constitutional
way, it is his duty to act for the public good in the fear of the Lord. The laws, too, must be
supported in their majesty by all--even by the humblest in society; as, without the countenance
of the many, the few who have to enforce them, however elevated their rank and unbroken their
integrity, will be too feeble, and the object of government will not be obtained. Nor must it be
forgotten that well-directed charity is a most efficient way of promoting the security and
happiness, as well as the godliness, of the community. The way, however, of securing this object
marked out in the text is prayer. I attach importance to prayer, for the following reasons:--
1. God generally deals with nations according to their moral character and piety. From the
times in which the Assyrian, the Persian, the Grecian, the Roman Powers were punished,
to the days of revolutionary and sanguinary France, Providence has preached this awful
doctrine. Hear Isaiah: If ye be willing and obedient, ye shall eat the good of the land.
2. That a nations morals and piety will be in the degree of its prayerfulness.
3. I urge prayer, because the hearts of kings, and of nobles, and of senators--of all in
authority--are at the disposal of Him who hears His people when they call. He can turn
the counsel of Ahithophel into foolishness; He bringeth to nothing the devices of the
wise; He inspired Solomon with wisdom; by Him kings reign and princes decree
righteousness.

III. Our present inducement to seek this object in this way especially.
1. You will see the necessity of prayer for the nation when I remind you of the hazard which
always attends measures which have not been tried.
2. You will see the necessity of prayer for the nation when I remind you of the important
business which its parliament has to transact.
3. The delicate position of the nations, and our connection with them, will further show the
need of grace to enlighten all who take a lead in our public affairs.
4. There is another reason why, at this time, we should be earnest in prayer of a more
religious kind--viz., the near approach of the latter-day glory in the Church. (J. K.
Foster.)

On intercession for others

I am led by these words to consider the great Christian duty of praying for others. Perhaps
there is none more neglected, with so little consciousness of sin in the omission of it. It is
enforced by the example of the most eminent saints. Thus Abraham interceded with God for
Sodom; and He said, in answer to his prayer, I will not destroy it for tens sake. Moses, the
illustrious type of the great Intercessor, prayed for the people; and we learn that God would have
destroyed the Israelites had not Moses His chosen stood in the gap: I prayed, saith he, unto
the Lord, and said, O Lord God, destroy not Thy people and Thine inheritance, which Thou hast
redeemed through Thy greatness. God forbid, said Samuel, that I should sin against the Lord
in ceasing to pray for you. The Psalmist exhorts to pray for the peace of Jerusalem, They shall
prosper that love thee Peace be within thy walls, and prosperity within thy palaces. Isaiah
expresses his determination not to hold his peace for Zions sake and for Jerusalem not to rest
until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that
burneth. Daniel humbled himself before God day and night, and fasted and prayed for the sins
of the Jews. I would not, however, enforce this duty merely, or chiefly, because it is enjoined to
us by thee precepts and recommended to us by the practice of patriarchs, judges, psalmists,
prophets, and apostles, and of Him who is in all respects our great Example: it is rather because
this duty is included within the general obligation of Christian love, of which it forms an
essential part. Leaving, therefore, the question of the duty of intercession, I proceed to consider
its advantages.

I. Intercession for others may be considered as the means of exciting benevolent affections in
ourselves. Ask me, What is the glory of an angel above a devil? I answer, It is the spirit of love
which animates the one, of which the other is destitute. It is not the absence of external
splendour, it is not the suffering and misery, it is the want of benevolence, by which a fallen
spirit is degraded, and which makes him odious. Ask me, What is the peculiar glory of the gospel
above every other religion? I reply, It is the spirit of love which breathes in it. The providence of
God seems purposely to have placed the Christian in a scene where the exercise of love is
needed, and his benevolent affections continually called forth; where wants and miseries present
themselves on every side amongst his fellow-creatures and his friends. What can he do for
them? His own means are insufficient to relieve them; but he can pray; he can implore God to
supply what he cannot do. Have you a dear relation sick or afflicted? Are you indebted to a
generous benefactor to whom you cannot repay the debt of gratitude? O what a just and noble
return may you render him by your prayers!

II. Intercession for others will also produce the spirit of love in those for whom we pray. Love
creates love. You cannot meet your friend after your heart has been engaged in fervent
supplication for him, without expressing that genuine tenderness which will produce a
reciprocal regard in him. Intercession enlarges the exercise of friendship: it opens a new source
of love. Let not a Christian say, I am forsaken--I meet with no acts of kindness. Has he then no
Christian friends? Let him think of them as interceding for him. Intercession for our friends
refines our friendship and redeems it from those debasing feelings by which the attachments of
worldly men are so often degraded.

III. The third advantage on intercession foe our friends consists in its exciting our love
towards God. This is its direct influence. Can you go to the Father of Mercies day by day
imploring blessings upon all you love? can you diversify these petitions, adapting them to the
various necessities, sorrows, and circumstances of your friends? and do you not exclaim, How
infinite the riches, how boundless the power, how vast the bounty of the Being I address? He is
the Giver of all good things to my children, to my friend, to my neighbour, to my country, to the
whole world, to the universe!

IV. The last advantage which i shall mention in intercession for our friends is that it is the
direct means of promoting their welfare. Why, when He intends to bless, may He not do so
through the medium of prayer and intercession? Can anything be more consonant to the general
analogy and constitution of the world? Even the great benefits of redemption are conveyed to us
through the intercession of the Redeemer. What an example did He exhibit of the performance
of this duty!

V. Let us learn who has been our truest friend, to whom we have been most indebted. Think
often of Him who has laboured the most for your welfare, who has most watched over your soul,
and prayed the most effectually for you. Think of Him who now liveth to make intercession for
you. That Friend is Christ. (J. Venn.)

Gordon and intercessory prayer

Canon Wilberforce told the following characteristic incident about General Gordon:--Just
before General Gordon started, as he believed for the Congo, he sent to a prayer-meeting over
which the Canon was presiding, asking for the prayers of those assembled. He said in his letter,
I would rather have the prayers of that little company gathered in your house to-day than I
would have the wealth of the Soudan placed at my disposal. Pray for me that I may have
humility and the guidance of God, and that all spirit of murmuring may be rebuked in me,
When he reached London on his return from Brussels, and his destination was changed, the
General sent the Canon another message, Offer thanks at your next prayer-meeting. When I was
upborne on the hearts of those Christians I received from God the spiritual blessing that I
wanted, and I am now calmly resting in the current of His will.
Pray for those in authority
When Abraham Lincoln was going from Springfield to Washington he stood upon the
platform of the car, and his old friends and neighbours were gathered round him to wish him an
affectionate God-speed in the course upon which he was entering. He had come to rule and reign
in times of difficulty and trouble, and he said, Well, friends and neighbours, there is one thing
you can do for me that I ask you to do, and that is--pray for me, and the train went off, bearing
him to Washington. That is the spirit that one would desire to see amongst those who are in
authority and influence, and it is the spirit that we well may cultivate towards those in authority
over us.
Prayer for those in authority
Methodism in Ireland was, at the time of its union with England, looked upon with suspicion,
and this was especially the case during the time of the rebellion. Lord Cornwallis happened to
spend a few days with Speaker Foster. At that time Mr. Barber was stationed in that circuit as
the minister. He and Mr. Fosters gardener, who was also a Methodist, were walking in Speaker
Fosters grounds one day, when Barber, who was instant in season and out of season, asked the
gardener to engage in prayer. They both knelt down, and Barber was praying aloud, when Lord
Cornwallis and Speaker Foster, who were out walking, heard voices, drew near, and listened.
Among the requests made to God were appeals for assistance to the Government, who were
placed in such trying circumstances, and that God would bless and direct the counsels of the
Lord-Lieutenant--Lord Cornwallis. Barber in his prayer breathed the deepest loyal devotion,
and concluded by imploring a blessing upon the Methodists, and that they should be saved from
the devil and Squire Ruxton of Ardee. Who is this squire? asked Lord Cornwallis, and Mr.
Foster replied that he was a neighbouring squire, who persecuted the Methodists. And what
does this praying mean? asked Lord Cornwallis. Oh, replied Mr. Foster, this gardener of
mine is one of those Methodist fellows, and I must dismiss him. You will do no such thing,
said the other. Did you hear how he prayed for me, for the Council, for the King, and for the
Government? Indeed, these Methodists must be a loyal people; and as for Squire Ruxton, just
take my compliments to him, and tell him that I think these Methodists are very good people,
and that he must leave them alone. That prayer of poor Barbers put a stop to the worst
persecution ever endured in that neighbourhood, and, while passes were required of others, free
permission was given to the Methodist preacher to go where he liked and do what he liked.
Prayer for rulers

I. We ought to pray for those who are in authority more frequently and earnestly than for
other men, because they more than other men need our prayers. In other words, they need a
more than ordinary share of that wisdom and grace which God alone can bestow; and which He
seldom or never bestows, except in answer to prayer.
1. This is evident from the fact that they have a more than ordinary share of duties to
perform. All the duties which God requires of other men, considered as sinful, immortal,
and accountable creatures, He requires of rulers. It is incumbent on them, as it is on
other men, to possess personal religion; to exercise repentance toward God and faith in
the Lord Jesus Christ; to love and fear and serve their Creator; and to prepare for death
and judgment. In addition to the various personal duties of a moral and religious nature
which are required of them as men, they have many official duties which are peculiar to
themselves--duties which it is by no means easy to perform in a manner acceptable to
God and approved of men.
2. They are appointed and they are required to be ministers of God for good to those over
whom they are placed. There is no power but of God; the powers that be are ordained of
God. Since, then, legislators, rulers, and magistrates are the ministers and vicegerents of
God for good, they are sacredly bound to imitate Him whom they represent; to be such
on earth as He is in heaven; to fake care of His rights and see that they are not trampled
upon with impunity; to be a terror to evil-doers and a praise and encouragement to such
as do well.
3. As the influence of their example must be great, it is their indispensable duty to take care
that this influence be ever exerted in favour of truth and goodness; and to remember that
they are like a city set upon a hill which cannot be hid. Now consider a moment how
exceedingly difficult it must be for a weak, short-sighted, imperfect creature like man to
perform these various duties in a proper manner, and how large a share of prudence and
wisdom and firmness and goodness is necessary to enable him to do it. Surely, then, they
who are called to perform such duties in a peculiar manner need our prayers.

II. Those who are invested with authority need more than other men our prayers, because
they are exposed more than other men to temptation and danger. While they have a more than
ordinary share of duties to perform, they are urged by temptations more than ordinarily
numerous and powerful to neglect their duty. They have, for instance, peculiarly strong
temptations to neglect those personal, private duties which God requires of them as men, as
immortal and accountable creatures; and a performance of which is indispensably necessary to
their salvation. They are exposed to the innumerable temptations and dangers which ever attend
prosperity. How powerfully, then, must they be tempted to irreligion, to pride, to ambition, to
every form of what the Scriptures call worldly-mindedness? It can scarcely be necessary to add
that persons who are exposed to temptations so numerous and powerful need our prayers.

III. This will appear still more evident if we consider that, should those who are clothed with
authority yield to these temptations and neglect either their personal or official duties, the
consequences will to thee be peculiarly dreadful. They will, like Jeroboam, make their people to
sin. We are informed by an inspired writer that one sinner destroyeth much good. This remark is
true of every sinner, but it is most emphatically true of sinners who are placed in authority.

IV. We ought to pray with peculiar earnestness for all who are in authority, because our own
interest and the great interests of the community require it. This motive the apostle urges in our
text. Pray, says he, for all in authority, that we may lead quiet and peaceable lives in all godliness
and honesty. These expressions plainly intimate that if we wish to enjoy peace and quiet--if we
wish godliness and honesty, or, in other words, religion and morality, to prevail among us, we
must pray for our rulers. Farther, the peace and prosperity of a nation evidently depend much
upon the measures which its rulers adopt in their intercourse with other nations. Once more, the
peace and prosperity of a nation depends entirely on securing the favour of God. (E. Payson.)

Christians exhorted to pray for the Queen and Parliament

I. In the first place, with respect to the duty itself.

1. The nature of it stands very distinctly expressed and announced in the text. Observe,
however, that you are not to suppose from this, that kings, princes and senators, and all
that are in authority, are always to be considered as ungodly, unconverted men; not, it
may be, a part of Gods Church themselves.
2. As to the external circumstances, in which the duty is contemplated as being discharged, I
would just remark that the apostle is giving direction to Timothy for regulating the
actings and order of the Church as a society; and is, therefore, in the text, more especially
contemplating the Church as such.
3. The internal feeling and state of mind with which the duty is to be discharged. There is
emphatically demanded from us, in this duty, earnestness and warmth, sincerity and
faith. Try to call into exercise a calm, resolute, honest sentiment of hearty faith in this
agency which you exercise.
4. And consider, again, that in relation to this duty, every heart and every lip has its
importance. It is the sum and amount of faith in the mass of the people, which is
represented in the Scripture as prevailing with God.

II. To mention some considerations, which should be felt to enforce and urge upon us its
discharge.
1. In the first place, to go to the highest at once, we have the Divine command as it stands in
the text, and as that text is corroborated and sustained by other passages of the Divine
Word. The will of God is the supreme source of moral obligation.
2. A consideration enforcing the discharge of this duty on Christians arises from the fact,
that the possession of any power whatever involves an obligation to its proper and
efficient employment. If, therefore, it be true that Christian men are contemplated as
having the privilege of offering intercession for others, if they are possessed of this
amazing power of presenting supplications which shall actually exercise a real agency
with God and a beneficial influence upon man, the very possession of that power, that
spiritual function, involves an obligation to its conscientious exercise.
3. But we go on to observe that there are these special considerations. You may put them to
yourselves in some such way as this. The important position and aspect which these
parties sustain in relation to Gods government of the world. For kings and rulers, and
men in authority, are represented as Gods ministers. Because of this, we are called upon,
both for their sake and our own, to commend them to God, that they may indeed be His
ministers, by intelligently falling in with His will, and seeking voluntarily to accomplish
His purposes.
4. Another consideration is the influence which the character, conduct, and determinations
of those in authority must have upon the rest of mankind for evil or for good.
5. Another consideration which specially commends persons in authority to the
intercessions of Gods Church, is the view which Christians may perhaps feel themselves
compelled to take of their condition and character. It may be, that Christians may be
compelled to feel that a king is necessarily surrounded by circumstances dangerous to
his religion, perilous to his soul. It may be, that Christians may think that the
circumstances connected with distinguished rank are unfavourable to the proper
exercise and culture of those principles and sentiments, which it becomes man as a
 sinner to entertain, and therefore to that state of mind which is a necessary preparation
for the reception of the Gospel of God. It may be, that Christians may sometimes be
compelled to think that persons in these high stations are not surrounded by the best,
the most enlightened and scriptural, spiritual guides.

III. Concluding observations. I think this subject should be felt to present to us the primitive
Church in an interesting aspect, and in various ways to illustrate the greatness of our religion.
This little society of Christian men--despised, persecuted, contemned--they had prayers for their
persecutors; they had love for them. Let me observe, that the important Christian duty which I
have been enforcing upon you tonight, must not be made a substitute for all other duties, which
as Christian Englishmen you are called to perform. By being Christians, you ceased not to be
citizens; as citizens, all your political duties remain the same; the only thing is, that you are to
discharge them under religious motives, and with a conscientious desire in them to be accepted
of God, whether or not you are approved of men. (T. Binney.)

Prayer for kings

I. The apostle exhorteth christians to pray for kings with all sorts of prayer; with ,
or deprecations, for averting evils from them; with , or petitions, for obtaining
good things to them; with , or occasional intercessions, for needful gifts and
graces to be collated on them.
1. Common charity should dispose us to pray for kings.
2. To impress which consideration, we may reflect that commonly we have only this way
granted us of exercising our charity toward princes; they being situated aloft above the
reach of private beneficence.
3. We are bound to pray for kings out of charity to the public; because their good is a general
good, and the communities of men (both Church and State) are greatly concerned in the
blessings by prayer derived on them. The prosperity of a prince is inseparable from the
prosperity of his people; they ever partaking of his fortunes, and thriving or suffering
with him. For as when the sun shineth brightly, there is a clear day, and fair weather over
the world; so when a prince is not overclouded with adversity or disastrous occurrences,
the public state must be serene, and a pleasant state of things will appear. Then is the
ship in a good condition when, the pilot in open sea, with full sails and a brisk gale,
cheerfully steereth on toward his designed port. Especially the piety and goodness of a
prince is of vast consequence, and yieldeth infinite benefit to his country. So, for
instance, how did piety flourish in the times of David, who loved, favoured, and practised
it! and what abundance of prosperity did attend it! What showers of blessings (what
peace, what wealth, what credit and glory) did God then pour down on Israel! How did
the goodness of that prince transmit favours and mercies on his country till a long time
after his decease! How often did God profess for His servant Davids sake to preserve
Judah from destruction; so that even in the days of Hezekiah, when the king of Assyria
did invade that country, God by the mouth of Isaiah declared, I will defend this city to
save it for Mine own sake, and for My servant Davids sake. We may indeed observe
that, according to the representation of things in Holy Scripture, there is a kind of moral
connection, or a communication of merit and guilt, between prince and people; so that
mutually each of them is rewarded for the virtues, each is punished for the vices of the
other.
4. Wherefore consequently our own interest and charity to ourselves should dispose us to
 pray for our prince. We being nearly concerned in his welfare, as parts of the public, and
as enjoying many private advantages thereby; we cannot but partake of His good, we
cannot but suffer with him. We cannot live quietly if our prince is disturbed; we cannot
live happily if he be unfortunate; we can hardly live virtuously if Divine grace do not
incline him to favour us therein, or at least restrain him from hindering us.
5. Let us consider that subjects are obliged in gratitude and ingenuity, yea in equity and
justice, to pray for their princes. They are most nearly related to us, and allied by the
most sacred bands; being constituted by God, in his own room, the parents and
guardians of their country. To their industry and vigilancy under God we owe the fair
administration of justice, the protection of right and innocence, the preservation of order
and peace, the encouragement of goodness, and correction of wickedness.
6. Whereas we are by Divine command frequently enjoined to fear and reverence, to honour,
to obey kings; we should look on prayer for them as a principal branch, and the neglect
thereof as a notable breach of those duties.
7. The praying for princes is a service peculiarly honourable, and very acceptable to God;
which He will interpret as a great respect done to Himself; for that thereby we honour
His image and character in them, yielding in His presence this special respect to them as
His representatives.
8. Let us consider that whereas wisdom, guiding our piety and charity, will especially incline
us to place our devotion there where it will be most needful and useful; we therefore
chiefly must pray for kings because they do most need our prayers.

II. The other (thanksgiving) i shall but touch, and need not perhaps to do more. For--
1. As to general inducements, they are the same, or very like to those which are for prayer; it
being plain that whatever we are concerned to pray for, when we want it, that we are
bound to thank God for, when He vouchsafeth to bestow it.
2. As for particular motives, suiting the present occasion, you cannot be ignorant or
insensible of the grand benefits by the Divine goodness bestowed on our king, and on
ourselves, which this day we are bound with all grateful acknowledgment to
commemorate. (I. Barrow.)

The duty of public intercession and thanksgiving for princes

I. It recommends a great duty to us, the duty of making supplications, prayers, and
intercessions, and of giving thanks for kings, and all that are in authority.

II. For this is good and acceptable in the sight of God our Saviour.
1. Our applications to God in behalf of the princes and rulers of this world are highly
reasonable, as they are proper expressions of our good-will to mankind, whose fate is in
their hands, and whose welfare in great measure depends upon their actions and
conduct.
2. As the virtues and vices of those who govern, operate on all inferior ranks of men in the
way of natural causes, so have they another and a more extraordinary effect; inasmuch as
God doth often take occasion to reward or punish a people, not only by the means of
good or ill princes, but even for the sake of them.
3. The cares of empire are great, and the burthen which lies upon the shoulders of princes
very weighty; and on this account, therefore, they challenge, because they particularly
want our prayers, that they may have an understanding heart to discern between good
 and bad, and to go out and in before a great people. With what difficulties is their
administration often clogged by the perverseness, folly, or wickedness of those they
govern! How hard a thing do they find it to inform themselves truly of the state of affairs;
where fraud and flattery surround and take such pains to mislead them!
4. That the providence of God doth, in a very particular manner, interpose towards swaying
the will and affections, directing, or overruling the intentions of those who sit at the
helm; for the kings heart is in the hand of God, as the rivers of waters; He turneth it
whithersoever He listeth (Pro 21:1). He gives a bent to it this way or that, which it takes
as certainly and easily as a stream is derived into the channels, which the hand of the
workman prepares for it. These prayers are never so becomingly and forcibly addressed
to God as in the great congregation. Blessings of a public nature and influence require as
public and solemn acknowledgments; and the proper way of obtaining mercies, which
affect many, is by pouring out the joint requests of many in behalf of them; for in the
spiritual, as well as the carnal warfare, numbers are most likely to prevail.

III. I proceed to consider the special motive there proposed, to quicken us into the exercise of
it, that so we may lead a quiet and peaceable life in all godliness and honesty. I shall briefly show
in what respects the devotions recommended by the apostle contribute to this end; and how far,
therefore, our own ease, advantage, and happiness are concerned in paying them. And--
1. They have a plain tendency this way, as they are a prevailing argument with God so to
dispose and incline the minds of princes that they may study to promote the quiet, good,
and prosperity of their kingdoms.
2. Such prayers facilitate our leading a quiet and peaceable life in all godliness and honesty;
inasmuch as they express, in the most significant manner, our love, and zeal, and
reverence towards the persons of princes; and by such instances of duty invite them to
make us suitable returns. They effectually prevent those jealousies, which men clothed
with sovereign power are too apt to entertain of their inferiors, and promote that good
understanding between them, which is the common interest, and should be the common
aim of both, and wherein the security and happiness of all well-ordered states chiefly
consist.
3. A quiet and peaceable life is the fruit of these public devotions, as we ourselves derive
from thence a spirit of meekness, submission, and respect to our superiors, and are led
into an habitual love and practice of those mild graces and virtues which we, at such
times, solemnly exercise and pray God to inspire us with; and which, when generally
practised, make crowns sit easy on the heads of princes, and render them and their
subjects equally a blessing to each other.

IV. Press on Christians this duty.

1. The princes for whom the apostle pleads were infidels, without Christ, aliens from His
commonwealth and strangers from the covenants of His promise (Eph 2:12); and such
also they were, by the permission of God, to continue for three hundred years after the
coming of our Saviour, that so His gospel might not owe its first establishment, in any
degree, to the secular powers, but might spread and fix itself everywhere without their
help and against their will, and manifest to all the world its Divine original by the
miraculous manner in which it should be propagated. If then the tribute of supplications
and thanksgivings was due to those heathen princes, is it not much more due to those
who are Christians, who are ingrafted as principal members into that mystical body, of
which Jesus Christ is the head?
2. That the Roman emperors, for whom the apostle here directs that prayers should be
made, were usurpers and tyrants, who acquired dominion by invading the liberties of a
 free people, and were arbitrary and lawless in the exercise of it. Their will and pleasure
was the sole standard of justice; fear was the foundation of their government, and their
throne was upheld only by the legions which surrounded it. Even for such rulers the first
Christians were exhorted to supplicate and give thanks. How much more reasonably and
cheerfully do we, who are met here this day, now offer up that sacrifice for a Queen, who
wears the crown of her forefathers, to which she is entitled by blood, and which was
placed on her royal head, not only with the free consent but with the universal joy and
acclamations of her subjects.
3. Those who governed the world at or near the time of St. Pauls writing this epistle, had no
personal merits or virtues to recommend them to the prayers of the faithful. Tiberius,
Caligula, Claudius, and Nero, under whom the Christian faith was disseminated, and for
all whom, we may presume, the faithful equally made their supplications were not only
bad princes but bad men, infamous for their lust, cruelty, and other vices; but they were
in authority, and that gave them a right to be mentioned in the sacred offices of the
Church. How different from their case is ours, whose eyes behold on the throne a Queen
who deserves to sit there, as well by her virtue as by her birth.
4. The emperors of Rome, for whom the primitive Christians were obliged to pray and to
give thanks, were their avowed enemies and persecutors, who did what they could to
hinder the establishment of the Church of Christ, and to suppress those very assemblies
wherein these devotions were offered up to God in their behalf. Whereas she, for whom
we now adore and bless the good providence of God, is, by her office and by her
inclination the defender and friend, the patroness and nursing-mother of His Church
established among us. (F. Atterbury, D. D.)

Prayer for others

This stands out in the history of Paul more eminently than in that of any of the other apostles.
He ceases not to make mention of others in his prayers. We may well suppose that that which
was manifest in the example of the Lord, and that which the disciples, doubtless, took from His
example, was eminently acceptable before God.
1. A habit of praying for others, keeps our minds on a higher plane than does always
thinking about our own selves. Praying for others increases in you those compassions
and kindnesses toward men which society needs in every part. There is yet much rude
and savage nature left among men. There is much of the forest and the wilderness left in
society. We speak of them as the mass, the rabble, or the common people. We think
of them as we do of flocks of birds, without individualizing them; without specializing
their wants, and temptations, and trials; without bringing ourselves into personal
relations with them. They are mere animated facts before us. It is a bad thing for men to
live, and grow up, and call themselves Christians, and form the habit of looking at the
great mass of men and seeing nothing in them but their physical constitution and
external relations. And the habit of praying for men brings back the manhood to your
thought, and sympathy, and heart in such a way as to lead you to imagine their history,
and to feel for them with a true-hearted interest. As we look at men without
individualizing them, we are apt to think of them as so many forces without attributes.
We see them working, delving, earning, achieving. They are to us very much like rains,
like winds, like laws of nature. And the sight is a bad one because it hardens the heart. It
is dangerous to look upon the weak side of men. Anything is dangerous to your manhood
which takes your sympathy away from your fellow-men, and makes your heart hard
toward them. What we need is to have such sympathy with men that every day we shall
carry their cases before God, and look at their vulgarities in the light of Gods pity, and
not in the light of our own contempt and cynical criticism.
 2. The habit of praying for men tends, also, to increase our patience and our tender
helpfulness towards them, and prepares us for just thoughts concerning them. There is
many a man who would not smite his neighbour with his fist, but who smites him
unmercifully with his thoughts. There is many a man who would not pierce a fellow man
with an instrument in his hand for all the world, but who does not hesitate to pierce him
and wound him to the very quick with his thoughts. In the court-room of our own secret
souls, we condemn men unheard. We argue their case, and they have no chance to make
plea in return. And if we are Christian men, we shall see to it that that inside, silent hall
of judgment, the soul, is regulated according to the most scrupulous honour, and
conscience, and manhood, and sympathy.
Nor do I know of any other way in which this can be so well done as by the habit of praying for
others. Having, then, considered the duty, more particularly, of praying for all men, let us
specialize.
1. We naturally pray for our children first. We remember them in our family prayer. And
how much better it is, in praying for them, to follow out the line of their disposition, and,
as it were, to bathe our affection for them in the heavenly atmosphere! How much more
beautiful they will be to us!
2. Then I think we ought to pray for our associates and our friends, not in the general way
alone. General good wishes are not without their use; but special prayers are needful. I
do not think that we sufficiently search out and know our friends. We are to pray for all
that are despised. It is wholesome that from day to day we should send our mercies out,
as it were. It is wholesome that we should have something to compare our lot with. As
sweet is better to our taste when we have taken something sour, so joy is better for
having the touch of sorrow near to it.
3. We are to pray for all those who are in peril and distress; for all those who are shut up in
various ways. Prayer for such people keeps alive pity. It deepens humanity.
4. Then we are to pray for our enemies. That duty is made special. It is made one of the
fundamental evidences of the relationship of God Himself. Once more.
5. We cannot fulfil the spirit nor the letter of this command if we pray only for our own sect.
(H. W. Beecher.)

Praying for others

The ties which bind Christians to one another are at once so subtle and so real, that it is
impossible for one Christian to remain unaffected by the progress or retrogression of any other.
Therefore, not only does the law of Christian charity require us to aid all our fellow-Christians by
praying for them, but the law of self-interest leads us to do so also; for their advance will
assuredly help us forward, and their relapse will assuredly keep us back. (A. Plummer, D. D.)

Aspects of the times; or, what the Church has to say of earthly governments

I. Government is of God. It has its germ and root in the fatherly relationship. The early
patriarch was monarch of his own house, lord of his own castle and flocks, and of the keeper
thereof.

II. Government as of God is to be obeyed. Conscience, which binds us by direct ties to the
throne of God, must, of course, always be obeyed.

III. Government as of God is to occupy a foremost place in our petitions. First of all--too
often, indeed, it is last of all, and sometimes seldom at all.

IV. Government blessed by God will thus ensure the weal of man. (W. M. Statham.)

Intercessory prayer
Prayer is a first necessity of the Christian life. Without it we are like soldiers in the arid desert,
who grow more and more weary as they think of distant wells separated from them by relentless
foes, and we are ready to exclaim, My soul thirsteth for God, for the living God. As the hart
panteth after the water-brooks, so panteth my soul after Thee, O God. When we pray we
become conscious of the reality of unseen things until they completely outweigh in importance
worldly affairs, and then it becomes possible to us, and even natural to us, to live as strangers
and pilgrims. The connection with what precedes is tolerably clear. Timothy had been exhorted
to wage a good warfare on behalf of the truth, but prayer for himself and others was essential to
victory, because it alone would bring into the field of conflict the unseen powers of heaven. Even
the Pagan Greeks were said to be inspired in their fight against the Trojans by the thought that
the gods were with them; but theirs was only dim and superstitious remembrance of the truth
that heaven fights for those who pray--as Elisha found when the Syrians encircled the city.
Prayer offered by the church in Ephesus in Rome, in Jerusalem, received answers in the
spiritual victories of believers, and in the effects produced through their witness-bearing upon
the hearts of the people.

I. The variety of prayer is indicated by the use of these differing phrases, supplications,
prayers, intercessions, and giving of thanks. We may think of these phrases separately in order
to get a clearer notion of the meaning of each; but one shades off into another; and you can no
more exactly define each than you can say of the colours of a sea at sunset, the blue begins just
here, and the glow of crimson and the sheen of the gold just there. The more you pray the more
you will discover the variety of soul-utterances to God; the calm contemplation; the agonizing
supplication; the childlike talk with the heavenly. Father; and the seraphic praisefulness. These
are only known through experience. When the untaught, unmusical lad takes up a violin, it is as
much as he can do to produce one steady tone, but in the trained hands of the accomplished
musician that same instrument wails, and pleads, and sings. Much more varied are the
utterances of the human soul, when a full answer is given to the prayer of the disciples, Lord,
teach us to pray.

II. The subjects of prayer specially referred to in this passage are not the necessities of the
saints themselves, but the wants of other men, and especially of all those who had authority and
who exercised influence over society. Listen to what Tertullian says in his apology respecting the
practice of these early Christians. We Christians, looking up to heaven with outspread hands,
because they are free from stain; with uncovered heads, because there is nothing to make us
blush; without a prompter, because we pray from our hearts; do intercede for all emperors, that
their lives may be prolonged, their government be secured to them, that their families may be
preserved in safety, their senates faithful to them, their armies brave, the people honest, and the
whole empire at peace, and for whatever other things are desired by the people or the Caesar. If
that was the custom under heathen rule, how much more is it our duty under a Christian
government! Therefore let us pray that our national affairs may be guided with wisdom; that
amidst the tortuous channels of foreign policy, where so many cross currents and hidden rocks
abound, the ship of state may be firmly anal safely steered; that questions likely to provoke
anger and suspicion may be settled on fair principles of justice; and that in all home legislation
inequalities and injustices of every kind may be swept away, the needs of a chronic pauperism
met, temptations to drunkenness and profligacy lessened where they cannot be removed; and
thus God, even our own God, will bless us, and all the ends of the earth shall fear Him. We
may fairly widen the application of these words still further. Some of our truest kings are
uncrowned. A man who directs and rules the thought of a nation has more power than one who
gives expression to it; and we have seen instances in which a man has lost far more than he has
gained by exchanging the position of an editor for that of a legislator.

III. The issue of such prayers is thus described--That we may lead a quiet and peaceable life,
in all godliness and honesty, or rather in all godliness and gravity, as those who are not
perturbed by earthly strifes, but see in the state of society around them the germs of the
righteousness and peace which are of heaven.

IV. The acceptability of such prayers in the sight of God is expressly asserted. (A. Rowland,
LL. B.)

Kings over-ruled by God

And how many instances do we find in Scripture history, and in ancient and modern history,
in which God has over-ruled the counsels of kings for the welfare of his Church! See how the
heart of one Pharaoh was turned towards Joseph; how the madness and stoutheartedness of
another issued in his own ruin and in the glory of God how Nebuchadnezzar and Darius, and
even the wicked Belshazzar, all advanced the holy Daniel in the kingdom; how Cyrus and other
Persian monarchs assisted in rearing the temple of the God of Israel; how Constantine was
brought to acknowledge the true God; and how, in the days of our own glorious Reformation a
wicked and ungodly king was yet made an instrument in Gods hand of conferring the most
unspeakable blessings on our land and on the world. (H. W. Sheppard.)

1TI 2:3-4
In the sight of God our Saviour.

The Saviour God

Prayer is not everything, but it is good. Effort is not everything, but it is good. Fervent
prayer and earnest work, blended in a good mans experience, become means of grace in no
small degree.

I. Let us think, by way of preparing our minds for this broad truth, of the title chosen by our
apostle--God our Saviour, or our Saviour God. It is the good pleasure of God as the Saviour,
that is uppermost in his mind. The intercessions of the Church as well as the intercessions of the
Christ, are but the outgrowth of a Divine purpose, a saving purpose. Surely here is abundant
proof, that whatever may be said of mediation, it cannot be an intervention by a third party
between a guilty world and a holy Creator. Surely, also, we ought to look upon redemption as
having its spring and source in an unsolicited love of the Divine heart. It would have been well
had there been more use made of this beautiful phrase, God our Saviour, and less of God the
Sovereign, which is not a Scriptural one. When the lost are found, they are found through the
mercy of God our Saviour.

II. Then let us observe, that if there be any meaning in words, here is also a divine preference
disclosed to us; yes, and more than a preference, an energy going forth in order to attain the
object of that preference who willeth that all men should be saved. It is not that, of the two, He
would rather men should be saved than that they should be lost. This would be a poor and pitiful
rendering of the teaching here conveyed to us. Nor is it that there is a sentimental preference;
this again might be very unpractical in its results. Many people are conscious of decided
preferences, but the preferences are not thrown into their wills. God willeth. Oh that is a
strong will of God. He willeth, and lo, the creation became a fact. Are you afraid to allow that
there is a strong will--the will of God our Saviour, behind all the acts and processes of
Redemption? You say that a purpose may be thwarted and a preference crossed. Yes, yes, but
dont let this beguile you into any loss of comfort which these words ought to bring you.
Especially let them not rob you of any conviction about the absolute and irreversible
favourableness of God to your personal, your present, and your future salvation.

III. The breadth and grandeur of this statement my startle us. But what will familiarity with it
do for us? Oh, says one, it will not do to speak it out too boldly. Men will grow daring in their
sins; and they will come to believe that if love be indeed almighty and all-embracing, they may
do just as they like, and all will be right at last. Do you not see, however, that, though our
apostle entertained this conviction, he saw that all men needed to be prayed for and laboured
for? He who is our Saviour God wills that all should be saved; therefore it is good and acceptable
in His sight that we should pray for all without distinction, h true prayer becomes a purpose. He
who prays for what God loves and wishes, must come to love what God loves; else his prayer is
not a true prayer. Why was the Cross planted? Not that the good might be strengthened in their
goodness, but that the bad might be assured there was a means whereby they might be
recovered. The salvation of Christ is not simply a protection of virtuous men, but a recovery of
the vicious; not simply an incentive to continuance in well-doing, but a restoration from evil-
doing. What that salvation is, at which our apostle glances, you must look elsewhere to find. If
he says, knowledge of the truth, do not think that this requires a vast deal of learning to reach.
Do not suppose that mere opinion, or Scripture knowledge even, is what he means. He means,
that associated with salvation is a true knowledge, a true recognition of God as the Saviour. The
false lie gives place to the true knowledge: there is nothing more than this in the phrase. You
have believed Satans lie, now believe Gods truth. Salvation, again--do you ask what it is? It is a
renewed moral energy--the power to do right, the strength to overcome evil. It is safety when the
enemy may tempt or taunt. It is eternal life in Christ. It is to have God dwelling with, in us--the
assurance of victory. (G. J. Proctor.)

The Saviour--God
The first name by which the great infinite Being was known to His creatures was that of the
Maker of the world; but unless sin had entered into the creation, He could not have been known
by the name of God the Saviour. The text says, it is His will, even our salvation. The good, the
wise, the gracious will of our God and Maker is our salvation, and His will is the motive of all His
actions.

I. The apostle remarks, that there is one God. It has been said that the idea of eternity and the
idea of a God are too much for us to meddle with. It is not too much to meddle with, but too
much fully to understand. One God, one eternal Jehovah, who is above all, and over all, and in
all, the only One depending upon none, and derived nor proceeding from none.

II. The second thing in the text is, that there is one mediator. Here an interesting scene
presents itself to our view. Three parties, God on the one hand, man on the other, and a
Mediator, coming, mediating and acting between these two parties at difference, to bring them
into union. Now, in order to be qualified to act between both, he must be acquainted with the
nature, sentiments, and feelings of both. Agreeably to this, Jesus is revealed as truly and
properly God, and therefore He has the same names given to Him, the same attributes ascribed
to Him. Nor are we to confine His mediation to the days after His appearance in the flesh; He
was the one Mediator from the beginning of the Creation. It was through faith in the seed of the
woman who was to appear in the fulness of time to take away sin by the sacrifice of Himself that
Adam and Enoch, Noah, Abraham, and all the fathers, entered into glory. He, as the alone
Mediator, does and will continue to mediate until the whole scheme of mercy be completed.
There is one God and one Mediator, the man Christ Jesus. Who will have all men to be saved,
and come to the knowledge of the truth This implies that the truth must be revealed, or made
known. But how is the truth to be made known for its acknowledgment and belief? God does
not, as it is asserted in the Apocrypha, take a prophet by the hair of the head, and place him
where his work awaits him; the truth is made known by the use of ordinary means. Now, let us
consider the present state of human means. The progress of science and the perfection of
navigation have opened up the possibility of sending the truth to every land to be acknowledged
and received. Many motives might be urged. What Christ has done for you calls upon you to do
something for promoting His interest in the world. The value that you yourselves put upon the
salvation of your souls should induce you to send the truth to others. (A. Clarke, D. D.)

Our Saviour
God is our Saviour.
1. He is a seeking Saviour. Were a king to enter a city he would expect and receive honour
and applause. But the world would be astonished if instead of asking to be shown the
principal buildings of the city, the king were to say to the mayor, Now let me go to your
poor men and women who need my kingly help and sympathy: it gives me no pleasure to
look on your splendour while I know your back slums are crowded with the miserable
and degraded. Ah, no king ever did this except the One who was crowned with thorns,
and whose throne was a cross.
2. God is a gracious Saviour. He not only loves His friends, but He dies to save His enemies.
3. God is a truthful Saviour. His word may be relied on. No man yet, so far as I have been
able to learn, ever trusted God and was lost.
4. He is a loving Saviour. A mother who has a crippled child, from whom all other people
draw away and shudder because of its distorted face, will hug her babe to her breast and
rejoice because she has love for it. Now, like a mother, God is our loving Saviour, not
because there is anything good in us, but because His heart contains love for us.
5. The Lord is a powerful Saviour.
6. God is our present Saviour. He saves now.
7. God is our everlasting Saviour. If He were not able to keep us I should doubt, and you
would fear; but we rejoice to know that God is our ever lasting Saviour. (W. Birch.)

Who will have all men to be saved.

God would have all men to be saved

Benevolence is a distinguishing feature of the gospel, which bears an aspect of mildness and
compassion to every man. And it transfuses its spirit into the hearts of all who understand it,
and submit to its influence. This disposition is founded upon two great principles which are
recognized by Christianity--that we are all the children of an equal, creating love; and all
redeemed by the same Divine sacrifice.

I. To the appellation given by the apostle to gospel--it is the truth. The unhesitating manner
in which the founders of Christianity apply this epithet to the religious system they were charged
to unfold to the world is a circumstance not to be passed over in silence. Had they been
conscious of the absence of inspiration, and that the Christian code of doctrine had been an
invention of their own, it would have been insufferable arrogance in them to have dignified it
with the appellation of the truth. They knew that this system was the truth, because they
knew that it came from God. The heathen sages had reason which was dark and beclouded,
because it was only the reason of fallen creatures. The apostles had revelation, the mind of the
Spirit, who searches the deep things of God. The gospel which they preached had the evidence of
the old revelation of the law; for its principles were seen pictured in the hieroglyphics of the
tabernacle. It had the evidence of the prophets; for they had jointly testified of Christ, His
sufferings, His glory, His doctrines, in language of easy interpretation. They had the evidence of
miracles wrought by Jesus Himself, in confirmation of His mission, and which they themselves
had seen. But by designating the gospel the truth, the apostle not only proclaims its divinity,
and consequent in fallibility, but also calls the attention of men to it as a system of the utmost
importance to them, and bound up with their best interests. It is represented in the text as truth
which relates to salvation. God willeth all men to be saved by coming to the knowledge of the
truth. It is this circumstance which strikes so deep an interest to our religion, and distinguishes
it as the truth, by way of eminence. All truth is not interesting to man; or, at least, every other
truth is but partially so. It shows us the true propitiation--the blood of a divine sacrifice. It
exhibits the terms of mans acceptance--his deep humiliation of soul, and his faith in the merits
and intercession of the appointed Redeemer. It has promises for mans encouragement,
warnings for his caution, precepts for his direction. It proclaims him immortal; teaches him that
he is on his trial; sets before him the solemnities of the general judgment; and carries his hopes
and fears into their highest exercise, and renders them of the best possible service to him, by
opening to him the penalties of eternal destruction, and the glories of endless felicity. H. We
observe in the text, THAT THE KNOWLEDGE OF THIS TRUTH IS CONNECTED WITH SALVATION, AS A
MEANS TO AN END; and connected, too, by no less an authority than the will of God. He that
willeth all men to be saved willeth them also to come to the knowledge of the truth; and from
this the inference is irresistible, that the knowledge of the truth is essential to salvation. This
subject deserves our serious attention; and there are two questions which arise out of it--What
degree of that truth is necessary to be known in order to salvation; and how it must be known.
The first question presents a point of necessary discussion; because if it were meant that, before
a person could be saved, he should have a complete and accurate knowledge of all the truths of
the gospel, every one would be excluded from the benefit. The truths revealed are the revelations
of an infinite mind, and partake of its infinity. They relate to spiritual operations, of which we
know little; and to a future state, of which we practically know nothing. For this reason the
gospel must ever present something more to be known, as well as to be experienced; and it is to
be the subject of development for ever. This is its perfection. But there are considerations which
prove that a perfect knowledge of every part of the truth is not essential to mere salvation.
Hence it is that divines have divided the truths of the gospel into two classes--those which are
essential, and those which are nonessential. The distinction is just. There are truths which it is
necessary we should know in order that we may be saved. The best way of determining what is
essential for us to know, is to consider what is essential to faith. It is said, He that believeth and
is baptized shall be saved. Whatever, therefore, is essential for us to know, in order that we may
believe, must be essential for us to know, in order that we may be saved. In order to faith we
must know the purity of the Divine law in such a degree as shall convince us that we have
violated it, and incurred the penalty of its maledictory sanction. We must know our inability to
make atonement; for without this the undertaking of Christ is vain in respect to us. We must
know so much of the evidence of Christs mission as to receive Him as the divinely appointed
Redeemer. We must know His meritorious death to be so satisfactory to the offended Deity, that
for the sake of that He will impute our faith for justification. We must know the provisions made
in the promises for supplying us with the help of the Holy Spirit for the renewing of our nature,
and the support and comfort of our minds; and we must know the precepts of the gospel law, by
which our minds and lives may be regulated according to the will of God. This knowledge is
necessary for mere salvation: but we are far from saying that a higher degree of knowledge is
useless. A higher degree of knowledge is, indeed, necessary in order to a confirmed faith; to
enable us to meet and answer the objections by which we may be assailed; to qualify us to
instruct the ignorant; to be a means of carrying us up to high attainments in religion; and to
prepare us for extensive usefulness in the Church. The second question, how the truth must be
known, in order that we may be saved, seems to be answered in the phrase, come to the
knowledge of the truth. This knowledge supposes curiosity to know the truth. It is lamentable
that there is so little of this amongst men. In many instances truth is never thought of. This
knowledge supposes the admission of truth into the understanding, and its influence upon the
practice. Some men shrink back from this knowledge. They will not come to the light lest their
deeds should be reproved. Whatever it cost us, we must know the truth, that we may walk by it,
and be saved by its instrumentality.

III. The text presents us with an interesting view of the connection of the Divine will with the
salvation of man. Who will have all men to be saved.
1. The object of this will is the salvation of man. This has already been alluded to, but
deserves a more distinct consideration. It is this which so gloriously displays the
benevolence of God by the gospel.
2. That in the same sense He willeth all men to be saved. That this is Scripture doctrine, and
that the word all is to be taken in its most extensive sense, scarcely any other argument
is necessary to prove than that of the apostle in the context. It is a feeble criticism to say
that the apostle meant by the expression, all men, all ranks of men; for that is the same
thing. All ranks of men are all men (2Co 5:14-15). Here the remedy is declared to be
as extensive as the disease.
3. The mode in which the Divine will is connected with human salvation remains to be
considered. It is a natural question, If God willeth all men to be saved, why is it that any
perish? The answer is, If God willeth to save men by overcoming their wills by His
omnipotent influence, all men must be saved; but He wills to save them according to the
nature which He has given them; and we have the evidence of His Word, and of our own
consciousness, that His will is a resistible will, and that His willing us to be saved does
not effect our salvation without a corresponding determination of our own will. The
principal opinions on this subject are these. Some persons have considered man, when
under the gracious influence of God exerted upon him in order to his salvation, as wholly
passive, and carried by irresistible force into a new condition. But if this be the case, then
man is a machine. Another opinion therefore is, that the will is necessarily influenced in
its determinations by motives of good and evil discovered to the understanding; and that
in the case of those who are saved, such motives as must command the assent of the will
are impressed by God upon the mind; and thus it is supposed that the person so
operated upon is infallibly brought into a state of salvation without any violence to his
free agency. If, however, God willeth all men to be saved, and proceeded in this way to
the execution of His purpose, their salvation would be as certain as if they were
machines. The doctrine is the same, though cloaked with a metaphysical garb. The
opposite extreme to these opinions is, that man has a natural power to discern the right,
and to choose it, independent of a Divine agency exerted upon his mind. Had man been
left without any supernatural aids, he must have been as blind to discern what is good as
he was unable to choose it. The plain facts before us, then, are, God willeth our salvation;
He has appointed effectual means to this end; He has given us all the power to use these
means; and to the use of them lie has promised His blessing. Whether we will actually
 come to the knowledge of the truth, or not, is left ultimately with ourselves; but
whether we will hear the voice of God, or whether we will forbear, we have motives,
exhortations, promises; all that can move upon our fear, our love, our interest. To apply
these motives is a part of our ministry. We are made ambassadors for Christ to persuade
you to be reconciled to God. (R. Watson.)

All men to be saved

This large thought comes in primarily as an argument and a measure of intercessory prayer. It
is one of the reasons that St. Paul gives why, first of all, supplications, prayers, intercessions,
giving of thanks, should be made for all men. The first reason is his own individual case--he
himself was the monument of the power of intercession, when, with his dying lips, St. Stephen
prayed for him as one of his murderers. The text is the second reason--Pray for all, for God loves
all. Pray for persecuting kings--pray for Nero--for God wills the salvation of all. We are never so
safe as when we are taking great views of God. Most of our sins and troubles are from having
narrow previsions, which limit the Holy One of Israel. It is not a merely future tense, but it is the
expression of the Divine wish and intention, which are to be the same for ever, whatever man
may do to frustrate it--who wills that all men should be saved. But the great point to which I
wish to draw your consideration is, the Catholicity of the salvation which God wills and presents
to man. That magnificent all--who can reduce it?--all to be saved. Has not God plainly shown
you that He wishes you to be saved? Has not He so drawn, chastened, so converted, so held, so
protected, so borne with you, so blessed you, that He has given the most unmistakable evidence
that He would have you to be saved? And did you ever meet with the man who could tell you the
contrary, of his own experience? It is remarkable, in the Old Testament, how often God is called,
the God of the whole earth. And David, probably in prophecy, loves the expression, The King
of all the earth. But if you ask me, more logically, Why it is that I believe that God wills the
salvation of all His creatures? I answer--I find it in the congruity of all things. I find it in the law
which must regulate the mind of a great Creator. I find it in the Fatherly character of God, and
the tender mercies that are over all His works. I find it in the immensity of the gift of His own
Son, that blood is an equivalent, and much more to the sins of the whole world. I find it in the
imagery of the Bible, which suits every land, and in those provisions of His grace, which are
accommodated to the minds of the inhabitants of every clime. I find it in the free flowings of that
Spirit, like the four winds of heaven, I will pour it upon all flesh. If God wills the salvation of
all men, why are not all saved? For who can resist His will? If God willed the salvation of all His
creatures, He willed also that the world which He had made should be a world of discipline and
probation. Therefore He willed that the will of every living mar should be free--for this is an
essential condition of probation. But what shall we say respecting the heathen? They have not
even the knowledge. But why? God willed them to have it, and made the most express
provision that they might have it; for He laid it upon every soul that should ever know Him, and
made it almost a condition of His presence in that soul, that it should impart again that
knowledge to another. And this commission He gave to His whole Church. Am I to say then that,
because, through my neglect, and selfishness, all men are not saved, and brought to the
knowledge of the truth, therefore God did not will it? (J. Vaughan, M. A.)

Redemption universal
Let us go simply into these two investigations, what is pre-supposed of all men when we are
bidden, as we are, in our text to pray for all men? and, secondly, when we are bidden, as we
equally are, in our text to give thanks for all men.

I. Now it can scarcely have escaped your attention that there is in our text an accumulation of
phrase which must prevent our thinking that any prayer, except the largest and most urgent, will
come up to the scope of the apostles exhortation. These words forbid our thinking that St. Paul
simply requires that we should be, in general terms, the well-wishers of mankind. Had his
discourse referred exclusively to the household of faith, he could not have used more
unrestricted language, nor sent us to our knees with a broader view of the blessings to be sought
for in our wrestlings with God. We just wish by these means to show at the outset the wrongness
of the opinion that we are only bidden to solicit for the mass of our fellow-men the common
mercies of existence, that we may reserve petitions which have to do with Gods nobler gifts for
our pleadings on behalf of a select company of mankind. If you consider prayer attentively,
whether it be for ourselves or for others, you must regard it as the most wonderful act which can
ever be attempted by a fallen creature. We shall not hesitate to say that so long as the scheme of
our redemption is kept out of sight, prayer is nothing but a great proof of human ignorance.
There is a great deal taken for granted in prayer. When I pray, I assume that an access has been
opened for me to the Father; I assume, that in spite of my apostasy, born though I have been in
sin and cradled in corruption, Gods compassions towards me may not be shut up nor alienated.
I assume that some amazing corrective, as it were, must have been applied to human guiltiness,
so that the pollution which naturally and necessarily clings to the fallen, is no hindrance to free
admission to an audience of Him who is of purer eyes than to look unmoved upon iniquity. And
how can I assume all this, unless I bring within my contemplations the mysteries of redemption,
and, making my appeal to the wondrous achievement which Christ hath effected on my behalf,
fetch from that an assurance that there lies no barrier between myself and the Lord? The whole
work of human reconciliation is gathered into Gods permitting prayer. The globe was convulsed
and shaken to its very centre before it could become a platform on which man might kneel. It is
a truth sufficiently simple to commend itself to every capacity, that if prayer is literally based
upon redemption, then all who can be rightly the subjects of prayer must be strictly the subjects
of redemption. I cannot pray for a man whom I know to have never been redeemed--a man for
whom Christ Jesus did not die. Can I ask God to have mercy on that mans soul? Such is the use
that we would make of the exhortation of our text. We infer from it the grand doctrine of
Christianity, even that of Christs having died for the whole world; and lest it should be thought
that this inference is in any degree far fetched, we will just show you how St. Paul supports or
authorizes his exhortation. You observe that the announced reason that all should be prayed for
is that God is willing that all should be saved; and if God wills that all should be saved, assuredly
all must have been put into a salvable state; in other words, all must have been redeemed by the
precious blood of Christ. It does not fall within the scope of our argument to examine into the
mystery of Gods willing the salvation of all, when it is certain that nothing more than a remnant
shall be saved. The character given to the living God--and who doubts that at the root of true
religion lies the character of God?--the character given by St. Paul of the living God is that He is
the Saviour of all men, especially of those who believe. In this same sense--for He is not spoken
of as a different kind of Saviour, in the different senses, but as the same in kind though different
in degree--in the same sense that God is especially the Saviour of believers, He is generally the
Saviour of all men. This is St. Pauls statement; and if the living God is the Saviour generally of
all in that very sense in which He is especially the Saviour of believers, then beyond question all
must have been redeemed by Him; for redemption is that incipient form of salvation which may
be common to all, and yet applied effectually only to some, O blessed Saviour, Thou didst take
upon Thyself our nature, and didst ransom that nature, and therefore didst place within the
reach of all who are born of this nature the choice things of forgiveness and acceptance;
therefore is it that our prayers may, and must, go up to the mercy-seat on behalf of all; all shall
be the subjects of our petition, for all are the objects of redemption; and we may now
acknowledge and appreciate the justice of the ample terms in which the text is expressed: I
exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be
made for all men.
 II. We turn now to the second question--what is pre-supposed in regard of all men, when we
are bidden, as we further are, to give thanks for all men? You will observe at once that
thanksgiving must assume the existence of benefit. If I am to give thanks for all men, it is clear
that I must be acquainted with some manifestation of kindness towards all, which may justly
summon forth my praise on their account. But if we were guilty of an exaggeration in
designating prayer as a giant act, we fall into no over-wrought statement if we apply such an
epithet to the thanking God for our creation. Conscious to myself of the struggles within me of a
principle which can never be extinguished, never be mastered by any process of decay, knowing
that the present scene, whatever its cares or its joys, is but the first stage of an unlimited career
along which I am appointed to pass--shall I praise God for having endowed me with existence,
unless I have assurance that it is not impossible for me to secure myself happiness throughout
the infinity of my being? Shall I thank God for the capacity of being miserable, unspeakably
miserable, throughout unnumbered ages? I cannot do this. I cannot praise God for the bright
sunshine that must light me to the dungeon; I cannot praise God for the breeze that must waft
me to the whirlpool; I cannot praise God for the food that must nourish me for the rack! Life, the
present life, that single throb, that lonely beat--can I praise God for this, if it must unavoidably
usher me into a sphere of wretchedness whose circumference cannot be reached, or turn me
adrift on an ocean of fire without a shore, or consign me to that mysterious death which consists
in the being for ever dying, that wondrous immortality of being restored as fast as consumed
and consumed as fast as restored? Better, oh! infinitely better for me if I had never been born, I
cannot praise God for this. Creation can be no more a blessing than annihilation if I am not a
redeemed man; it is this, and this alone, for which you require me to praise God. If I am a
redeemed man it is possible that I may be saved; if I am not a redeemed man, then, so far as is
revealed, it is impossible. As far as we know from the Bible it is impossible that any man shall be
saved for whom Christ did not die. And how then can I give God thanks for all men, unless I
believe that Christ died for all men? Shall I praise Him for the creation of others though I cannot
praise Him for my own? Shall I sweep the harp strings, and bring out the melodies of gratitude,
because God has so dealt with tens of thousands of my fellow-men; that if He had dealt in like
manner with myself, I should have worn sackcloth and gone all my days in inconsolable
mourning? No! I cannot thank God for all men except on the noble principle that Christ has
redeemed all men. Creation is a blessing if connected with redemption, but not dissociated from
it. Thus, as we trust, we have sufficiently shown you that the universal redemption of mankind is
pre-supposed when we are bidden to pray for all, and when we are bidden to give thanks for all.
Our two topics may, therefore, be considered as sufficiently discussed, and it only remains to bid
you strive to obey in your practice the exhortation of which we have shown you the propriety.
(H. Melvill, B. D.)

Knowledge of the truth.--

Salvation by knowing the truth

I. It is by a knowledge of the truth that men are saved. Observe that stress is laid upon the
article: it is the truth and not every truth. Though it is a good thing to know the truth about
anything, and we ought not to be satisfied to take up with a falsehood upon any point, yet it is
not every truth that will save us. We are not saved by knowing any one theological truth we may
choose to think of, for there are some theological truths which are comparatively of inferior
value. They are not vital or essential, and a man may know them and yet may not be saved. It is
the truth which saves. Jesus Christ is the Truth: the whole testimony of God about Christ is the
truth. This knowledge of the grand facts which are here called the truth saves men, and we will
notice its mode of operation.
1. Very often it begins its work in a man by arousing him, and thus it saves him from
carelessness. Perhaps he heard a sermon, or read a tract, or had a practical word
 addressed to him by some Christian friend, and he found out enough to know that he
that believeth not is condemned already, because he hath not believed on the Son of
God. That startled him. God is angry with the wicked every day--that amazed him. He
had not thought of it, perhaps had not known it, but when he did know it, he could rest
no longer.
2. The truth is useful to a man in another way: it saves him from prejudice. Often when men
are awakened to know something about the wrath of God, they begin to plunge about to
discover divers methods by which they may escape from that wrath. Consulting, first of
all, with themselves, they think that if they reform--give up their grosser sins, and if they
can join with religious people, they will make it all right. They have done all that they
judged right and attended to all that they were told, Suddenly, by God s grace, they come
to a knowledge of another truth, and that is that by the deeds of the law there shall no
flesh be justified in the sight of God. They discover that salvation is not by works of the
law or by ceremonies, and that if any man be under the law he is also under the curse.
3. Moreover, it often happens that a knowledge of the truth stands a man in good stead for
another purpose: it saves him from despair.
4. A knowledge of the truth shows a man his personal need of being saved.
5. A knowledge of the truth reveals the atonement by which we are saved: a knowledge of the
truth shows us what that faith is by which the atonement becomes avail able for us: a
knowledge of the truth teaches us that faith is the simple act of trusting, that it is not an
action of which man may boast.

II. A mere notional knowledge or a dry doctrinal knowledge is of no avail. We must know the
truth in a very different way from that. How are we to know it, then?
1. Well, we are to know it by a believing knowledge. You do not know a thing unless you
believe it to be really so.
2. In addition to this, your knowledge, if it becomes believing knowledge, must be a personal
knowledge--a persuasion that it is true in reference to yourself.
3. But this must be a powerful knowledge, by which I mean that it must operate in and upon
your mind. A man is told that his house is on fire. I will suppose that standing here I held
up a telegram, and said, My friend, is your name so-and-so? Yes. Well, your house is
on fire. He knows the fact, does he not? Yes, but he sits quite still. Now, my impression
is about that good brother, that he does not know, for he does not believe it.
4. This knowledge when it comes really to save the soul is what we call experimental
knowledge--knowledge acquired according to the exhortation of the Psalmist, Oh, taste
and see that the Lord is good--acquired by tasting. I am now going to draw two
inferences which are to be practical. The first one is this: in regard to you that are
seeking salvation. Does not the text show you that it is very possible that the reason why
you have not found salvation is because you do not know the truth? Hence, I do most
earnestly entreat the many of you young people who cannot get rest to be very diligent
searchers of your Bibles. The last inference is for you who desire to save sinners. You
must bring the truth before them when you want to bring them to Jesus Christ. (C. H.
Spurgeon.)

1TI 2:5
One Mediator between God and man.
The mediation of Christ
That there has been a Mediator in this world is conceded by all except Jews and heathens. But
respecting the precise nature of the work which He has undertaken and accomplished, there has
not been even in those to whom the knowledge of this salvation has come, clear conceptions, nor
correspondent emotions of gratitude and thanksgiving. With what distress would you gaze on
the Divine power and infinity, and say, He is not a Man as I am, that I should answer Him, and
we should come together in judgment; neither is there any days-man betwixt us, that might lay
his hand on us both? With what anguish would you look around and inquire for some being
able and ready to rescue you from perdition? But what, in such circumstances, you would look
for in yam is now declared unto you. You are now taught on the authority of inspiration that
there is one God and one Mediator between God and man.

I. What is implied in the idea of a mediator between God and man? The fact of a mediation
between one man and another implies a difficulty which it is not easy to reconcile. This is
equally implied in the employment of a government to mediate between two other nations. Such
measures are never adopted in the times of peace and of mutual friendship. So of our attitude to
God. The fact that there is a Mediator between God and man unquestionably proves that there is
an alienation which it is exceedingly difficult to reconcile.

II. Alienation does not imply criminality in both the parties which are thus brought into
conflict. On this subject a proverb seems to have obtained among men, that in cases of
alienation there is transgression in both the conflicting parties. Both are to blame is a maxim
which has prevailed. It may perhaps be important to show the fallacy of the principle itself
against which I am here contending. We are often asked, with a confidence amounting almost to
the authority of inspiration, Do you not believe that in all cases of alienation there is blame on
both sides? To this we reply, We do not, we cannot believe it. If the question still be pressed,
we ask our inquirer, Do you not know that there is an eternal alienation between sheep and
wolves; and have the sheep ever committed any aggression on the wolves? You have all heard of
the warfare which goes forward between the angels which kept their first estate and those spirits
which have revolted from God. And is it not to be assumed that in this controversy the angels,
who have always been spotless in the eyes of Jehovah, were free from the imputation of guilt?
Pre-eminently is this principle applicable to Jehovah. Of what wrong, respecting us, has He ever
been guilty? Who amongst those that have in former alines charged Him with injury or injustice
has ever been able to sustain it? Let no man say, when he is tempted, I am tempted of God, etc.
The objects around us were never created and never designed to be the cause of our
transgressions. Our sins are not the result either of the example of those individuals or
circumstances which God has placed around us. They are the fruit of our own hearts. There is an
alienation from Him in the sons of men, and the causes of this alienation are not mutual: the
criminality is altogether with us.

III. But who is there that is adequate to undertake the mediatorial work? In human affairs
there are many individuals who are equally competent to settle a difficulty and remove the
causes of alienation which exist between a man and his neighbour. And in a great share of the
instances which occur, any individual of a multitude that can be mentioned is equally as well
qualified to undertake the work as any other individual that can be selected. Not so in the work
of human redemption. Here there is but one Being in the universe who is competent to be a
Days-man, a Mediator between Jehovah and His offending subjects (Isa 63:5).

IV. To inquire why no other being but Christ is qualified for this work. And here I must
frankly confess that of my own unaided reason I am incompetent to tell. And I apprehend that
had the family of man been left to ascertain by their own intellectual powers what Mediator is
suited to their circumstances, no one of them would have been able to discover the truth. His
agony for reconciliation burst forth in the affecting question, Wherewith shall I come before the
Lord and bow myself before the high God? Shall I come before Him with burnt-offerings and
calves of a year old? Will the Lord be pleased with thousands of rams, or with ten thousands of
rivers of oil? Shall I give my first-born for my transgression; the fruit of my body for the sin of
my soul? Let us go to the Scriptures to ascertain what Christ is; and having thence derived a
knowledge of His character, let us draw the only safe conclusion, that on account of the respects
in which He differs from every other being in existence, He is chosen to be the Mediator between
God and man.

V. What, then, are the respects in which he differs from every other being? It must here be
remembered that in certain respects He is God. I here refer to His original nature. Of Him, John
in his Gospel says, In the beginning was the Word, and the Word was with God, and the Word
was God. Nor was He God only. In some respects He differed in His mediatorial office from the
Father. He assumed into immediate connection with Himself a human body and a rational soul.
This was done in accordance with the prophets. Isaiah in prophetic vision declared, Unto us a
Child is born, etc. These expressions show the union of divinity with humanity in our Lord
Jesus Christ, and indicate His wonderful adaptedness to the work of redeeming men from their
sins and reconciling them to God. Are we, then, asked in what respects Christ differs from every
other being? Is it demanded in what respect He differs from the Father? We reply, by the
addition unto His own glorious nature of all the powers and faculties of man. He is at once
Divine and human. Is it again demanded in what respects He differs from men? I reply, He is
human and Divine. In these respects He is altogether diverse from any other being in the
universe. And viewed in this attitude, we may wonder, and say in the language of the prophet,
There is none like unto Thee, O God! Having now learned from the Scriptures the
qualifications of Him who undertook to be the Mediator for us, we can see His wonderful
adaptations to the work which He has undertaken. Human salvation requires a thorough
acquaintance with all the wants, perplexities, and temptations of man. In this respect, such a
Mediator as He who has become flesh is wonderfully suited to our condition. He did not
undertake to help the angels. The work of human salvation also requires a thorough knowledge
of all the causes and a complete control of all the beings who have power either to advance or
retard it. And what eyes but those which run to and fro through the universe are competent to
see all the wants, and all the exposures, and all the means of relief which pertain to the condition
of ruined man? What hands but those which formed the universe are competent so to direct all
the influences of the material and the spiritual worlds in such a manner as to subserve the
welfare of His people and cause them to conspire together for the promotion of their salvation?
What other Presence, except that which pervades the universe, can be co-extensive with all the
wants of His people who dwell in every part of the earth, who call upon Him for aid at every
hour of the day and of the night What other knowledge but that which transcends all limitation,
and is strictly infinite, can be adequate to an acquaintance with the condition, the thoughts, the
emotions, the feelings, and the actions of all the immortal beings who inhabit the vast regions of
His Mediatorship? And what memory short of that to which all past, present, and future things
are equally known is competent to bring together all the particulars of thought, of feeling, and of
action, which constitute the life of a human being; and accurately to weigh in the balances the
gold and the dross of his character; and not only this, but to extend the process to all the sons of
men, all the apostate, and all the holy angels? Yet all this knowledge must be possessed by the
Son of Man; and all the powers to which we have referred must be held by Him who undertakes
the work of a Mediator between God and man. This work has commonly been regarded and
taught under three separate heads. The first is His office as a Prophet. This portion of His work
was referred to by Moses when he said, A Prophet shall the Lord your God raise up unto you of
your brethren, like unto me. Him shall ye hear in all things, whatsoever He shall say unto you.
In this office it pertained to Him to reveal the character, the law, and the gospel of God to the
children of men, and cause it to be written and preached unto them. It also pertained to His
work to open the understandings of His people, that they might know the excellency of the
Father and of His Son Jesus Christ. The next particular in the work of a Mediator is that of a
Priest. He was a Priest, not indeed according to the order of Aaron, but of Melchizedek. As in the
Mosaic history no priest is named as the predecessor of Melchizedek, so in human redemption
there is no other priest but Jesus Christ. And in this Priesthood His work differed widely from
that of other priests. They first offered sacrifices for their own sins, and afterwards for those of
the people; but He had no occasion to offer sacrifices for Himself. He was holy, harmless,
undefiled, and separate from sinners. He is able to save to the uttermost those that come unto
God through Him, seeing He ever liveth to make intercession for them. A third particular in this
work is His office as the Ruler and Defender of the people of God. This is called His kingly office.
In this respect the apostle declares that God hath put all things under His feet, and given Him
to be Head over all things to the Church (Eph 1:22). Such is the Mediator between a ruined
world and the Holy One of Israel. A Mediator in some respects Divine, in other respects human.
A Mediator who in the Scriptures is sometimes denominated God, at other times He is called
Man. A Mediator who is set apart by Jehovah Himself to be the Prophet, the Priest, and the King
of your souls; a Mediator whom, if you accept, on whom, if you rely, to whom, if you commit
your immortal interests, you shall yet stand on Mount Zion with songs and eternal joy. This
subject calls loudly on us to admire the wisdom and goodness of God. What could He have seen
in us or any of our depraved race that induced Him to confer on us such an immense favour as
this? All, He saw nothing but evil in our hearts, nothing but vice in our deeds. It was not owing
to any righteousness in us, but of His mercy, that saved us. The subject calls on us to consider
what our condition would have been had not Jesus undertaken to be Mediator between God and
man. (J. Feet, D. D.)

The one Mediator

It is good for me, said the Psalmist, to draw near to God. It is the idea of all true religion
that it can be nothing but good to get near to God--the nearer the better; that he who gets near
Him finds peace, blessing, satisfaction of all wants; that away from Him is darkness and unrest.
But why have a Mediator at all? Why have any one standing between you and God, instead of
going direct to Him, and dealing with Him, without any Mediator? Just because our nature
needs the Mediator. We cannot understand the mysteries of God, which pass our understanding.
Out of the limits of our capacity, and out of the infinitude of God, springs that need of One who
shall stand between Him and us, revealing the Infinite to the finite, the Divine to the human.
And He who does this is called here emphatically the man Christ Jesus; for what man
knoweth the things of a man, save the spirit of man which is in him? And thus, in order that the
life and character of God should be understood by us, they must be revealed to us by a man; by
one in human form, and living under human conditions. It is only thus you can come to a real
knowledge of any person. You must learn his character. Is it hard or tender; generous or narrow;
wise or foolish? And so your only true knowledge of the living God must be a knowledge of His
character, of His life, of His ways. And as these, the life, the character, the ways of the infinite
and eternal God are far above, out of human sight, they must be brought near enough for us to
see, revealed to us by a Mediator who is Himself a man, the man Christ Jesus. A God thus
revealed we can know, can understand. This is the idea of the mediation of Christ; the revealing
of what otherwise would be unknown and unknowable in God; so that we, seeing His face and
understanding His character, may lose the ignorance that is full of darkness, and the fear that is
full of torment, and may draw nigh to Him with true hearts, and in the full assurance of faith.
The end was spiritual perfectness; the Church was but the means, and only useful as it served
the end, and subject to such changes as might make it serve the end better. But the belief, in
which many people seem to find the essential nutriment of their spiritual life, is altogether
different from this. To them the Church is all in all, while Christ recedes into the distance; and
where the Church is not He is not and cannot be. They do not deny that He is the original source
of Christian life and all its blessings; but to this truth they add the error, that these blessings can
reach the individual soul only through one channel of sacraments and ministries. They thus
interpose between God and man a certain mediation of the Churchs, apart from which they do
not recognize any reality of Christian life at all, thus drawing across the Holy of Holies a veil as
thick as that which was rent in twain on the day of the crucifixion. Be on your guard lest you
should ever learn to regard any system, or creature, as possessing a right to come between you
and your own Lord and master; or as having the power to add to or to take from what He has
done, and is doing, for you as the one Mediator between you and God. Now, you may see
another example of the tendency. I speak of--to substitute a lower mediation for the mediation
of Christ, in the idea which many have (especially persons in whom feeling is stronger than
reason) as to the relations which should exist between them and those who occupy the position
of their spiritual guides and instructors, and whose duty it is, as such, to guide and instruct
them. There is a strong desire in all minds, and particularly in minds of that class, for sympathy
where feeling is deeply stirred, for counsel where the highest interests are involved; and there is,
too, a strong inclination to depend on and defer to those, with whom that sympathy and that
counsel are found. Sympathy is good; but it is dangerous, when in order to evoke or to secure it,
you unbare the secrets of the soul, and have to relate, even to the friendliest and justest ear, the
trials and difficulties which you find besetting your inner life. A human director or guide or
counsellor is safe, not because he fills a certain office and is ordained to a certain ministry; but
when his character is such, that you know by the instinct of the spirit that there is in him the
mind of Christ, and that communion with him is communion with one who is near the Master,
and who will help to bring you near. Unless he is this, he can do nothing for you; he cannot bring
you nearer to Christ, he can only stand between Christ and you. Now, in these instances (and
more might be mentioned) we see the one tendency, to push Christ away, and set something of
our own, a church, a system, a sacrament, a priest, a teacher, in the Mediators place; so that the
truth becomes obscured to us that the life of every human soul is wrapped up in its direct
communion with its God, through faith in God as Christ revealed Him, and service of God after
the pattern of the Divine life of Christ. (R. H. Storey, D. D.)

Christ Jesus the Mediator

I. The necessity of a mediator. But there are difficulties existing--a mighty gulf separating God
and man. He cannot cross to us; we cannot cross to Him. His holiness is one obstacle. He is of
purer eyes than to behold evil. Guilty and polluted as we are, we cannot approach that Holy
Being without being at once consumed as were Korah and his companions. We at once see the
necessity of a mediator. His justice is another obstacle. Justice and judgment are the habitation
of His throne. Maintaining the honour and dignity of His government was another obstacle.
The great Legislator of heaven has enacted a law that sin must be punished, that death must be
the penalty of disobedience. That peace on earth and glory to God may harmonize, there must be
a mediator. Thus we have noticed the need of a mediator on the part of Jehovah. The mediator is
equally necessary on the part of man. Man needed One who would descend into the depths of
ruin, place underneath him the arms of omnipotent love, and raise him up--One who could
enter into his dungeon, strike off his fetters, and throw open the prison door for his release--One
who can reveal the Most High as a God of mercy, compassion, and love, yearning over the
wandering prodigal, and anxiously watching for the first sight of a trembling penitent returning
home.
 II. Christ Jesus through the combination of the two natures is adapted to act as mediator.
1. He is equal with God; He is the mighty God.
2. He is acquainted with the mind of God.
Christ being human possesses three qualifications to act as mediator:--
1. An affinity to our nature.
2. A sympathy with our infirmities.
3. An interest in our cause.
From this subject we learn--
1. To admire the wisdom of God in providing such a mediator.
2. The love of Christ in occupying such a position.
3. The folly of sinners in rejecting this mediator. (I. Watkins.)

The mediator of the covenant, described in His person, natures, and offices
Communion with God is our only happiness; it is the very heaven of heaven, and it is the
beginning of heaven here on earth. The only foundation of this communion is the covenant of
grace; and it is the great excellency of this covenant of grace, that it is established in such a
mediator, even Jesus Christ.

I. The only way of friendly intercourse between God and man. It is through a mediator; that is
implied. Whether man in the state of innocency needed a mediator, is disputed among persons
learned and sober; but in his lapsed state, this need is acknowledged by all. God cannot now
look upon men out of a mediator but as rebels, traitor, as fit objects for His vindictive wrath; nor
can men now look up to God but as a provoked Majesty, an angry Judge, a consuming fire.

II. The only mediator between God and men. One mediator, that is, but one. Some
acknowledge one mediator of reconciliation, but contend for many of intercession. So is Christ
said here to be one mediator, that is, but one. This mediator is here described partly by His
nature--the Man; and partly by His names--Christ Jesus.
1. His nature--the man; that is, That eminent man, so some; He that was made man, so
others. But why is this mediator mentioned in this nature only?
(1) Negatively: not by way of diminution, as if He were not God as well as man, as the
Arians argue from this Scripture; nor as if the execution of his mediatorship were
either only, or chiefly, in His human nature, as some affirm.
(2) Positively: to prove that Jesus Christ was the true Messiah whom the prophets
foretold, the fathers expected, and who had in that nature been so frequently
promised: as in the first gospel that ever was preached (Gen 3:15), He is promised as
the Seed of the woman.
2. His names--Christ Jesus. Jesus, this was His proper name; Christ, this was His
appellative name. Jesus: that denotes the work and business for which He came into the
world. Christ: that denotes the several offices, in the exercise whereof He executes this
work of salvation.

III. That there is now no other way of friendly communion between God and man, but
through a mediator. And, indeed, considering what God is, and withal what man is; how vastly
disproportionable, how unspeakably unsuitable our very natures are to His; how is it possible
there should be any sweet communion betwixt them, who are not only so infinitely distant, but
so extremely contrary? God is holy, but we are sinful. In a word: He an infinitely and
incomprehensibly glorious majesty, and we poor sinful dust and ashes, who have sunk and
debased ourselves by sin below the meanest rank of creatures, and made ourselves the burden of
the whole creation. If ever God be reconciled to us, it must be through a mediator; because of
that indispensible necessity of satisfaction, and our inability to make it (Rom 8:7). If ever we be
reconciled to God, it must be through a mediator; because of that radicated enmity that is in our
natures to everything of God, and our impotency to it.

IV. That there is no other mediator between God and man, but Jesus Christ. And one
mediator; that is, but one. And indeed there is none else fit for so high a work as this but only
He.
1. The singular suitableness of His person to this eminent employment. To interpose as a
mediator betwixt God and men, was an employment above the capacity of men, angels,
or any other creature; but Jesus Christ, in respect of the dignity of His person, was every
way suited for this work. Which you may take in these four particulars.
(1) That He was truly God, equal with the Father, of the same nature and substance. For
the further confirmation, take these arguments--
(a) He whom Scripture honours with all those names which are peculiar unto God,
must needs be God. That Christ hath these names ascribed to Him appears from
these instances: He is not only styled God--the Word was God (Joh 1:1).
(b) He in whom are those high and eminent perfections, those glorious attributes, of
which no creature is capable, must needs be more than a creature, and
consequently God.
(2) As He is truly God, so is He complete and perfect man; having not only a human
body, but a rational soul; and in all things was like to us, sin only excepted. That He
had a real, not an imaginary, body, appears from the whole story of the gospel.
(3) He is God and man in one person.

V. The singular fitness of christ for this work of mediation arises from His being God-man in
two natures, united in one person without confusion or transmutation.
1. Had He not been truly God, He had been too mean a person for so high an employment. It
was God that had been offended, an infinite Majesty that had been despised; the person
therefore interposing must have some equality with him to whom he interposes. Had the
whole society of persevering angels interposed on mans behalf, it had been to little
purpose; one Christ was infinitely more than all, and that because He was truly God.
2. Had He not been completely man, He had been no way capable of performing that
indispensably-necessary condition, upon which God was willing to be reconciled;
namely, the satisfying of that righteous sentence which God had pronounced: In the day
that thou eatest thereof, thou shalt surely die (Gen 2:17).
3. Had He not been God and man in one person, the sufferings of His human nature could
not have derived that infinite value from the Divine nature. We could not have called His
blood the blood of God, as it is called (Act 20:28): it would have been no more than the
blood of a creature, and consequently as unavailable as the blood of bulls, etc. (Heb 9:12;
Heb 10:4).
4. Had He not been God-man without confusion of natures, His Deity might either have
advanced His humanity above the capacity of suffering; or His humanity might have
debased His Deity below the capability of meriting, which is no less than blasphemy to
imagine. And this is the first reason, the singular fitness of Christ for this work, because
of the dignity of His person. The singular fitness of Christ for this employment in respect
of the suitableness of His offices. There is a threefold misery upon all men, or a threefold
 bar to communion with God.
(1) The guilt of their sins, which themselves are never able to expiate, or satisfy for.
(2) The blindness of their minds, the cure whereof is too difficult for any creature-
physician.
(3) Their bondage and captivity to sin and Satan, which are enemies too strong for man
to deal with. Suitably to these three great necessities, Jesus Christ is anointed of God
to a threefold office, of a Priest, a Prophet, a King: the former of which offices he
exercises on our behalf to God, and the last two from God to us.
(a) The priestly office of Christ is the great, the only relief we have against the guilt of
sin. The work of the priesthood consisted, under the law, chiefly of these two
parts.
(1) Satisfaction for the sins of the people (Lev 4:15-19, etc.).
(2) Intercession unto God on their behalf (Lev 16:15-17). Both which were verified in
Christ our great High Priest (Heb 4:14). His satisfaction, in discharging those debts
which His people had run into with Divine Justice to the utmost farthing.
(3) His intercession; this is the other part of His priestly office. His satisfaction--that
was performed on earth; His intercession is per formed chiefly in heaven. By the
former He purchased pardon and reconciliation (2Co 5:19, compared with verse 21),
by the latter He applies the benefits He hath purchased.
(b) The prophetical office of Christ is the great, the only relief we have against the blindness
and ignorance of our minds. He is that great Prophet of His Church whom Moses foretold, the
Jews expected, and all men needed (De 18:15; Joh 1:24-25; Joh 1:45; Joh 6:14); that Sun of
Righteousness, who by His glorious beams dispels those mists of ignorance and error which
darken the minds of men; and is therefore styled, byway of eminency, that Light (Joh 1:8), and
the true Light (Joh 1:9). The execution of this prophetical office is partly by revealing so much
of the will of God as was necessary to our salvation; partly by making those revelations powerful
and effectual.
(1) In revealing the will of God.
(2) In enlightening effectually the souls of His people. In causing the blind to see, and
making them who were once darkness to be light in the Lord (Eph 5:8) Thus He
instructs by His word and by His Spirit (1Pe 1:12).
(c) The kingly office of Christ is the great, the only relief we have against our bondage to sin
and Satan. He to whom all power is given in heaven, and in earth (Mat 28:18). (W. Whitaker,
M. A.)

Christ Jesus the only Mediator between God and men

I. That God hath appointed but one mediator, or advocate, or intercessor in heaven for us, in
whose name, and by whose intercession, we are to offer up all our prayers and services to God.
Besides that it is expressly said here in the text, there is but one mediator between God and
men, the man Christ Jesus, and that the Scripture nowhere mentions any other: I say, besides
this, we are constantly directed offer up our prayers and thanksgivings, and to perform all acts
of worship in His name, and no other; and with a promise, that the prayers and services which
we offer up in His name will be graciously answered and accepted (Joh 14:13-14; Joh 16:23-24).
St. Paul likewise commands Christians to perform all acts of religious worship in the name of
Christ (Col 3:16-17). And indeed, considering how frequently the Scripture speaks of Christ as
our only way to God, and by whom alone we have access to the throne of grace, we cannot
doubt but that God hath constituted Him our only mediator and intercessor, by whom we are to
address all our requests to God (Joh 14:6; Eph 2:18). And we have no need of any other, as the
apostle to the Hebrews reasons (Heb 7:24-25). But this person (speaking of Christ) because He
continueth for ever, hath an unchangeable priesthood, since He abides for ever, is able to save
to the uttermost all those that come to God by Him, seeing He ever liveth to make intercession
for us.

II. I proceed to show that this doctrine or principle of one mediator between God and man, is
most agreeable to one main end and design of the Christian religion, and of our saviours coming
into the world, which was to destroy idolatry out of the world; which St. John calls the works of
the devil (1Jn 3:8).

III. It is likewise evident from the nature and reason of the thing itself, that there is but one
mediator and intercessor in heaven, who offers up our prayers to God, and that there can be no
more. Because under the gospel there being but one high priest, and but one sacrifice once
offered for sin; and intercession for sinners being founded in the merit and virtue of the
sacrifice, by which expiation for sin is made, there can be no other mediator of intercession, but
He who hath made expiation of sin, by a sacrifice offered to God for that purpose; and this Jesus
Christ only hath done. He is both our high priest and our sacrifice; and therefore He only, in the
merit and virtue of that sacrifice, which He offered upon earth, can intercede in heaven for us,
and offer up our prayers to God. (J. Tillotson, D. D.)

Only one Mediator

Dora Greenwells seemed to be a kind of dual nature religiously. On one side, as it were, she
was High Church to the verge of Romanism; on the other, an earnest and simple evangelical
Protestant. However much, she said, I may appreciate the value of great Catholic ideas
When I kneel down to pray I am a Protestant; with Christ only between me and God, and
between me and Christ--faith. (Sunday at Home.)

The atonement

I. The necessity for a mediator is distinctly implied. Christ is a true mediator, because He
blends two natures in His own, the Divine and the human. When a man is down in a horrible pit,
a rope dangling above him would be a mockery if it were far out of his reach; and a ladder set in
the miry clay beside him would be equally useless, if the ground above were at an unreachable
distance from its highest rung. The only means of communication, which can bring him
salvation, must reach the sunlit plain above him, and yet be within his grasp. So is it with the
one Mediator. As the God-man He reigns in the highest, yet reaches the lowest, and as the Son
of man rather than the Son of David or the Son of Abraham, He touches every man, whatever his
race or condition.

II. The essence of the atonement appears in the statement that He, the mediator, Christ
Jesus, gave Himself a ransom for all. The idea of substitution, however little it commends itself
to the judgment of some who have often very imperfectly considered it, is unquestionably
involved in this. The Greek word translated here ransom, means the redemption price paid for
the deliverance of a slave or captive, and when Jesus gave Himself (not money or power) a
ransom for all, He was like one who takes the place of a prisoner that the prisoner may go free. If
the captive refuses freedom he perishes, but the love of his would-be deliverer is none the less.
Most of those who have rejected this great doctrine have done so because they have had pressed
home upon them only one phase of it--as if that were in itself a complete and satisfactory
account of a profound mystery. The atonement has sometimes been spoken of as a sort of legal
transaction, having no essential bearing upon moral character, which will procure acquittal for
the sinner at the bar of judgment without setting him free from the usurpation of sin.
1. The God-ward side of the atonement is as important as it is mysterious, but it is not to be
insisted upon as it it were all. The Scripture asserts again and again in types and in texts
that it is in virtue of the death of Christ that God can justly forgive; that except for His
sacrifice the Divine love could not reach us; that by Him satisfaction was made to the law
of God, and that pardon was not, and could not be, a bare act of grace. These statements
are beyond proof. They concern a sphere of existence about which we know absolutely
nothing except what is revealed in Scripture. They have to do with the relations between
the Eternal Father and the Only Begotten Son, about which the wisest of us are
profoundly ignorant. We do not understand how the law of the Father required the
sacrifice of the Son, nor how the death of the God-man affected the purpose of the
Father; but are we to say, therefore, that there is no connection between them? Is that
the only mystery in life? Why, what do you know of your own existence in its deeper
relations? Yet it has been a frequent and grievous mistake of popular theology to dwell
upon this aspect of the atonement only as if it contained the whole truth. But we must
also remember that Christs giving of Himself as a ransom for all was meant to have its
influence on human hearts. This leads us to contemplate--
2. The man-ward side of the atonement. The Cross of Calvary assured the world that the
Divine love, even for sinners, was capable of the utmost self-sacrifice, which taught many
to say, We love Him because He first loved us. But there is yet another phase of Christs
atoning work which must not be lost sight of. We have seen that it vindicated Divine law,
and revealed Divine love so as to touch the hearts of those who saw it, but it was meant
also to exert an ethical influence over men.
3. The moral power of the atonement. Many sneer at professing Christians as men who
persuade themselves that they are relieved from the punishment of sin, but who show no
signs whatever of being redeemed from its power. But love such as God calls for, and the
sacrifice of Calvary demands, is really a strong and active affection; indeed, we are told
that love is the fulfilling of the law.

III. The propagation of this fundamental truth through the world is to depend upon
testimony. Paul says that he himself was a living witness of it. This is our duty too. It may be that
we have not any remarkable gifts like Pauls, but we may reveal to others the power of Christ to
save from sin, if only we ourselves experience that power. (A. Rowland, LL. B.)

Jesus Christ the one Mediator between God and man

Before entering upon the discussion of our text, we would offer a few remarks on the precise
meaning of the term mediator, in this passage. Now, by the word mediator, in its general
meaning, we understand one who interposes between two parties, either to obtain some favour
from one to the other, or to adjust and make up some difference between them. But such a
mediation may be either voluntary or authorized, assumed or commissioned. Moses was a
mediator in the former sense, when he showed himself to his brethren as they strove, and
would have set them at one again (Act 7:26). His interference was rejected, when he that did his
neighbour wrong thrust him away, saying, Who made thee a ruler or judge over us? It is not
such a mediator that the text speaks of. It is not presumption, not unauthorized good intention
in Christ when He mediates. But, again: the meaning of the term is modified by the relative
condition of the parties to be brought together. These may be equal; and then each is privileged
to commit his own part in the matter in hand to the care of the common arbitrator. A mediator,
under such circumstances, becomes an umpire, a judge, a referee, to whom the interest of each
party is committed, and by whose decision each party is bound. But this does not come up to the
idea of Christs mediation. A further notion of a mediator is that of one interposing between
unequals: one that has been appointed by a superior, who has a right to make his own terms
with an offending inferior, and to depute to whomsoever he may see fit the regulation of the
manner in which intercourse is to be carried on between him and those with whom he may be
willing to communicate. Moses, when called of God to the direction of Israel, is an instance of
this authorized mediation between unequals; and, as such, was representative of the one great
Mediator of whom our text speaks. By the term mediator, then, we are here to understand one
duly commissioned by God, with whom the power rests, to negotiate between Himself and man,
in order, as Gods vicegerent, to receive mans submission and obedience; and, as mans
representative and advocate, to propitiate Gods justice, and to procure and communicate Gods
blessing.

I. The parties to be reconciled are God and man; the Creator and the creature; the rightful
Sovereign and the rebellious subject; the kind Father and the ungrateful child. Strange, it may
be said, that there should be variance between such: was it always thus? No: once all was
harmony and peace and love. Whence, then, did the estrangement arise? From God? No: the
profusion and magnificence and beauty of Eden forbid the entertainment of such a thought. It
was in man that the alienation began. But how is the estrangement perpetuated? The carnal
mind is enmity against God: here is the sinners having learned to hate what he feels he has
abused, and manifesting the identity of interest and feeling between himself and that evil one
whose cause he now maintains. The very purity of the Being he has injured makes his hatred but
the more malignant: the very lack of palliation for his disobedience confirms him in his settled
purpose still to sin with a high hand. Thus, what folly and pride began, folly and pride
perpetuate.

II. The person mediating--the man Christ Jesus.

1. As to His nature, we may remark, that the expression, the man Christ Jesus, must not be
considered as declarative of His humanity to the denial of His divinity. He is Wonderful,
Counsellor, the Mighty God; God over all, blessed for evermore. But the Mediator is
still the man Christ Jesus. Our high notions of His Divinity must not cause us to
overlook or deny His humanity. As His Divinity fits Him to act with God for man, so His
humanity fits Him to act with man for God. But He must be sinless man. The slightest
flaw in His moral character would make Him a criminal, and not an Advocate--would
make His mediation offensive. The circumstance of having a tendency to sin would imply
partiality: He would be prone to palliate rather than to condemn, and have a tendency to
lower the standard of the Creators requirements, in order to make easier terms for the
creature.
2. Again, as to His commission. He is authorized and empowered by Him with whom alone
the power rests.
3. His work is threefold: His atonement, intercession, and mission of the Spirit.

III. The design or end of this mediation, Now, we must bear in mind that a mediator is
required to consider the interests of both parties in behalf of whom he acts, and to make terms
by which the honour of the superior, and the restoration to favour of the inferior, may be most
effectually secured. With regard to the Almighty Ruler, His honour and sovereignty must be
maintained, and His glory acknowledged and admired. Mans position is naturally now one of
rebellion; but he must be brought to lay down his arms. Christ, in the person and place of man,
has tendered and paid the penalty incurred, met the demands of offended justice, and now He
tenders the submission of each individual child of man that receives Him as his Mediator by
faith. The construction of man in his original form was a wonder of Divine skill: the formation of
his spirit in knowledge, holiness, and happiness, bespoke a master hand; but, when all the
beauty of this wondrous production had been marred by the fall, to re-construct, re-adorn, re-
glorify the whole, was the act only of Him whose thoughts are not as our thoughts. Yet such is
the effect of Christs mediation. Intelligence continually enlarging and expanding in the
unclouded presence of the very Source of truth; holiness everlastingly increasing in those
regions where nothing entereth that defileth; love for ever glowing with increasing intensity
before Him who is its very essence; happiness continually accumulating in the presence of Him
who supplies it in inexhaustible abundance--these are the prospects of the redeemed soul: this is
the high perfection to which the wisdom and power and love of Jehovah will bring the frail
fragile thing that Satan shivered, and sin defiled. The glory of the perfections of Jehovah, then,
are acknowledged and illustrated. But another end of this mediation was the good of man. Christ
came to procure the outpouring of the blessing which sin had checked and intercepted. God now
can visit those who had loved Him in Christ Jesus. We would now proceed to offer a few general
observations which seem to be suggested by the whole subject.
1. And, first, how great is the unfairness of those who affirm, and the folly of those who can
be persuaded, that the tendency of the doctrine of justification by faith only, is to
engender a careless and an antinomian spirit.
2. But another observation is this: How great are the injury and injustice done to Christ by
the addition of other mediators! To endeavour to make out a necessity for the
interposition of the virgin, of saints, or of any priestly mediator on earth, in order to our
availing ourselves of the mediation of the Redeemer, is grounded on no warranty of
Scripture, and reflects injuriously on the character of the blessed Jesus. (John
Richardson, B. A.)

The Man Christ Jesus.

Christs--a true and proper humanity

In whatever way God is pleased to manifest Himself, the medium of manifestation must be
limited and finite. His union with our humanity, as an organ of revelation, is no more
inconceivable than with any other nature which is restricted and confined. He was pleased to
assume our humanity as the form through which to reveal the Divinity, and had He not been
conscious of a complete participation in human nature, He never would have adopted or
employed the designation--Son of Man. Having taken our nature, the man Christ Jesus followed
the laws of purely human development both in body and in mind. He not only represented but
passed through every successive period or stage of life. In every sense He was a child--in every
sense a youth--in every sense a man. The social affections enter immediately and inseparably
into the very idea of our humanity. With these social feelings our Creator has endowed us, and
has fixed our abode in a world in which they are ever being called into joyous play, and in which
there exists the most beautiful provision for their gratification. Nor does Christianity interfere
with these social ties and relationships. We are formed to love. Nor can we conceive of any
principle, human or Divine, stronger or more impressive. It is the conservative principle of
families and of society at large. A world without love would be a world in which every social
bond would soon be loosened and broken, and the human passions become the play of so many
lawless forces, which would ultimately involve society in eternal enmity and opposition. One of
the most touching scenes in the social life and history of Christ is connected with His death. Not
far from His cross, and just as He was in the act of giving up His spirit into the hands of His
Father, He beheld His mother standing at a distance, burdened with sorrow and bathed in tears.
While His development was from first to last without sin--while He was a living and pure model
of that conduct which is pleasing to God--yet His fellowship with humanity was emphatically a
fellowship of suffering. In suffering He surpassed all men. In proportion to the perfection,
refinement, and sensibility of His nature, was the depth and keenness of His affliction. Never
was sorrow like unto His sorrow. We wonder not, therefore, that Christ should have a deep and
unmistakeable sympathy with suffering and with sorrow. Not that His sympathies could flow out
only amid scenes of grief and distress. The subject of the purest social affections, He could freely
mingle in the intercourse of men, and share in all their human joys. In Him we behold that
Spirit of liberty with which the Divine life takes hold of, and appropriates to itself the relations of
the world and of society. Christianity is eminently social in its character. True piety is cheerful as
the day, and sheds its radiance over every scene. That school of spiritual life in which the
Saviour taught His disciples differed from every other. Instead of a sour, austere, unyielding
asceticism, He trained them to a comparatively unrestrained mode of life. Nor was it with
poverty only that the Saviour sympathized. Nor must we lose sight of the truth, that the
sympathy of Christ sprang from the purest and most intense love-that love, which, in seeking
and in blessing its objects, asks not how, or when, or where. It is true that this loving,
compassionate, sympathizing Saviour, has left this lower sphere of being, and hath passed into
those higher heavens, in which room is found for nothing but the most refined and the most
sublime enjoyment; and yet even there is He touched with the feeling of our infirmities. His
sympathies are still with us, whether we be in joy or in sorrow, and He can so communicate with
our spirit, as to give us the consciousness of Divine succour and support. We are conscious of the
fellowship of mind with mind. And what shall we say of those kindred virtues which clustered
and shone like the most brilliant constellation in the life and character of the Man? Humility is
the queen of graces. It is one of the rarest and the truest virtues. It is far removed from
everything approaching to meanness of spirit. Having come into the world to offer himself a
sacrifice for man, there was no act of hazard or of self-denial to which the Saviour was not
prepared and willing to descend. Allied to this humility is meekness. Self-denial is nothing if
clamorous and noisy. It does not lift up and cause its voice to be heard in the street. It is silent,
unobtrusive, and retiring. If humility be not servility, neither is meekness to be looked upon as
softness. Hence it is that we read of the gentleness of Christ. Not only was He harmless in life,
but in death He was led as a lamb to the slaughter, and as a sheep before her shearers is dumb,
so He opened not His mouth. Not that He can be charged with timidity and weakness. His soul
was full of manly energy. A spirit so humble, and meek, and gentle, could not be wanting in
forbearance; but forbearance must not be understood as involving anything of timidity or
cowardice. It is the highest manifestation of self-control. It follows that this forbearance carries
with it the corresponding idea of patience. In forbearance there must be the power of enduring.
But patience is not to be resolved into insensibility, any more than forbearance is to be resolved
into cowardice. The Saviour of man could not only face opposition and danger, but He could
with calm assurance bear every species of wrong and suffering which could be inflicted on His
deeply sensitive and susceptible nature. It new only remains to add, that this patience was allied
to the most child-like submission--the most perfect resignation. To give up our own individual
will for the will of another in circumstances of deep suffering, is the perfection of Christian
virtue. Nor were these virtues embodied and exemplified in the life of Christ otherwise than as a
model and example to man. Our character and life should be the mirror in which His virtues are
reflected; or rather, our life should be the counterpart of His. We must copy after our great
pattern. It is not forbidden us in the arrangements of infinite wisdom and love to cultivate and
cherish the social affections to the highest possible point, so long as they do not withdraw the
heart from God, and the sublime objects of immortality. Nor can our Christianity have its full
development but amid the scenes, and friend ships, and enjoyments of our present being.
Whatsoever things are true, whatsoever things are honest, whatsoever things are just,
whatsoever things are pure, whatso ever things are lovely, whatsoever things are of good report-
-if there be any force, and if there be any praise in them, think on these things, and these things
do, and the God of peace shall be with you. (R. Ferguson.)
The man Christ Jesus
To pray for all, even for those that are most hostile or most alien (verse 3), is good and
acceptable in the sight of God our Saviour. It may well be so, it must be so. For it is in
accordance with His mind and will as Saviour. He is our Saviour, it is true; but not ours only
(verse 4). He will have all men- His greatest enemies, the most outcast prodigals, not excepted--
He will have all men to be saved, and to come to the knowledge of the truth. If there are any for
whom we cannot pray directly out of sympathy with them, we can pray for them out of sympathy
with the Lord, who is our Saviour, and who is willing also to be theirs. All the rather will we pray
for them all, when we bear in mind that they and we are all one. Yes! all are one, they and we are
one; inasmuch (verse 5) as there is one God for all, one Mediator for all, one Saviour for all.
There are not many Gods, so that one might belong to one God and some to another. There are
not many Mediators, many Captains of salvation, under whose separate banners men might
rank themselves at pleasure. There are not many ransoms, with blood of various hues to meet
varieties of taste among the sprinkled worshippers. There is but one God, to whom all belong.
One God for all. One Mediator for all. One ransom for all. And the ransom, the Mediator, Christ
Jesus, is the man. Not a man of a particular colour, whether fair, or dark, or of Ethiopian dye.
Not a man of particular race, Jew or Gentile; of Shem, of Japhet, or of Ham. Not a man of a
particular class or rank, whether of royal ancestry or of lineage proper to His birth in the stable
of an inn. Not a man of a particular temperament, whether sanguine or morose, grave or gay.
Not a man of a particular history, walking in a path apart. He is the man Christ Jesus;
everywhere, always, to every one, the same; the man. Therefore they who love Him, the man
Christ Jesus, may well be exhorted to pray for all men.

I. He is the man all through; out and out the man. In soul, body, spirit; in look, voice,
carriage, walk; in mind, heart, feeling, affection. In Him--in all about Him, all He is, and all He
does, you see the man; not the man of honour, the man of piety, the man of patience, the man of
patriotism, the man of philanthropy, but the man. The manhood in Christ Jesus is very noble,
but it is very simple. And it is because it is so simple that it is so noble. None have ever
succeeded in drawing His character since. Do you ever think of Him but just as the man? Other
men you think of as distinguished by their features. You remember other men by their
peculiarities of manner. But by what peculiarity do you remember the man Christ Jesus? Oh! it
is a blessed thing to know that Jesus Christ is the man. The man for you, brother, whoever you
are--and the man also, I thank God, for me! The man for the strong--the man for the weak I The
man for heroes, for who so heroic as the man Christ Jesus? The man for you who toil in the
carpenters shop; in the like of which once He toiled, like you--the man Christ Jesus I

II. He is simply man throughout; in every exigency, in every trial, simply man--the man
Christ Jesus! In all His earthly and human experience, you never find Him other than man; you
never find Him less than man; and you never find Him more than man. He is the Son of God,
you know; the Fathers fellow. But you never think of His being the Son of God as making His
manhood at all different from yours. No! For you never find Him taking shelter from the ills to
which flesh is heir in any power, or privilege, or prerogative of His Divine nature and heavenly
rank. Thus, as the man Christ Jesus, He lies in His mothers bosom, and works at her husbands
trade, He is subject, all His youth, to His parents, He is weary, hungry, thirsty, He is vexed,
grieved, pained, provoked, His soul is exceedingly sorrowful, and at times His anger is stirred,
He cries, and groans, and weeps, He bleeds, and quivers, and dies. Mans capacity of attainment,
mans power of endurance--what man is fit for, what man can stand, with the help of God, you
learn from the human history of the man Christ Jesus!
 III. He is the man exclusively, pre-eminently, par excellence, to the absolute exclusion of all
others, He is the man, the only man, complete and perfect. He stands alone as man. Manhood,
in its integrity, belongs to Him alone. Not otherwise, Oh, my brother sinner, could He be the
man for you; the man for me. Let one gather up in himself all the fragments of the manhood
which you and I share together. Let him collect in one heap, as it were, every particle of glory
and beauty to be found anywhere among the ruins of humanity. Let him take every great mans
quality of greatness, every good mans element of goodness. Take all the good, of all sorts, you
can possibly discover in the records of good men of all the ages. Mix, compound, combine as you
may please, you cannot get the man! For the man to meet my case, and satisfy the craving of my
soul--must be no thing of shreds and patches; but complete, perfect, an Unbroken round, in
himself one whole. No composite will do. He must be a single and simple unity; one, like the
seamless coat, woven from the top throughout. But humanity, manhood, has never been thus
one, inwardly and intensely one, since the fall. Men there have been, good and great. But they
have been fragmentary; a bit of manhood in each; often a very beautiful bit of manhood; but set,
alas! and often well-nigh lost, in a confused, chaotic jumble of inconsistencies and incoherences!
And here is the man; the man Christ Jesus. All manhood is His; manhood such as yours and
mine; but untainted, incorrupt, one and indivisible, which yours and mine is not. He is holy,
harmless, undefiled; and separate from sinners. Nay, even if we could fancy a man more
complete still, more completely uniting in himself the excellences of all other men, and more
completely excluding their infirmities and faults; we cannot reach the idea of one who would not
be more to some than he might be to others; who might be everything to you, and little, if
anything at all, to me. No! If we would find one who is to be the man for me, for you, for all; we
must ascend the stream of time, and fetch his manhood from beyond the flood, from beyond the
fall! Then, in the unbroken image of God, manhood, human nature, the very self of man, was
truly and- indeed one. Since then the manhood among men has been manifold and broken and
fragmentary. The man who is to gather up the fragments must himself be whole. The only one
who can be the head of all, because He can be the same to all, is He who takes our human
nature--not as it is now, rent and torn by sin--but as it once was; one in unbroken, pure, and
holy innocence, one in immaculate likeness to the Holy One. And who is this but the man Christ
Jesus?

IV. He is the man to mediate between God and man. To be the one Mediator, He must be
pre-eminently and distinctively the man; the representative man; the one man. If mediation is a
reality; if it is a real transaction outside of us; not an internal process, but the adjustment of an
external relation, as all Scripture teaches us that it is; the mediator must be a third party,
distinct from both the parties between whom He mediates. He may and must represent both.
But He is to be confounded with neither, He is to be merged in neither. A man cannot have a
mediator within himself; nor can he mentally create a mediator out of himself. He cannot be his
own mediator. Every man is not a mediator, nor is it any man indiscriminately who can be a
mediator. Nor will an ideal man, springing, as it were, fully grown, from the thoughtful head or
fond heart, the living ideal outcome and expression of those human instincts that are opposed to
evil, and yearn for good, suffice. No. Not though we give it a local habitation and a name, and
call it the man Christ Jesus of Nazareth. If there is to be real and actual mediation in the fair and
honest sense of the term, the man who is to be mediator must be found for me, not found by me,
least of all found by me in myself. He must be born, not from among us, but from above. He
mush be the man, not by assent or consent on the part of earth merely, but by the decree of
heaven, or rather by the creative act of heavens Lord, doing a new thing on the earth, bringing
in anew the man, the second Adam! Thus three conditions come together and coalesce as
identifying the man who is to be the mediator. First, He must be the man, not as manhood exists
and appears, marred and broken, among the children of the fall, but as it was in its original
oneness and perfection, when man really bore the image of his Maker. Secondly, He must be the
man, not as suggested by mens own instincts, and impulses, and cravings, but as directly
chosen, appointed, introduced by God Himself. And, thirdly, He must be the man, as being, in
His wondrous person, one with God in the same true and real sense in which He is one with
men. All these three conditions meet in the man Christ Jesus. And they meet in Him as the man
who sounded the utmost depths of human experience, and in the strength of His pure and
simple manhood, aided only by prayer and by the Spirit, withstood evil, mastered pain, and by
suffering overcame the wicked one. Truly there is and can be but one Mediator between God and
men, the man Christ Jesus. The man--
(1) Made, as to His human nature, by special miracle, in the unbroken image and
likeness of God. The man
(2) Who comes forth from God, bearing His commission to negotiate peace. The man
(3) Who in respect of His Divine nature, unchanged, unchangeable, is one with God--the
Son dwelling evermore in the Fathers bosom.

V. He is the man to give himself a ransom for all. He who would do this--must be one who is
willing to take your place, and be your substitute; and fulfil all your obligations, and meet all
your responsibilities. But more than that, He must be Himself free, under no obligations, under
no responsibilities of His own. He must be one who owes nothing to God on His own account;
no service, or righteousness, or obedience; and one also who lies under no penalty on His own
account; against whom no charge can be brought. In whom are these qualifications found
combined but in the man Christ Jesus? For His willingness who can doubt it? Lo, I come, He
says (Psa 40:7). But willingness alone will not suffice. He who is to be your surety, your ransom,
must be no common man. If He is one who, as a mere creature, is made under the law, as all
intelligent creatures are made under the law, He cannot answer for others; He can but answer
for Himself. Not even if He were the highest of the angelic host could He do more. Brother, thou
needest a ransom, an infinite ransom, a perfect ransom, a ransom sufficient for the cancelling of
all thy guilt and the perfecting of thy peace with God. No such ransom canst thou find in thyself,
in me, in any angel. But God has found it.

VI. He is the man to be testified in due time. A testimony for fitting seasons, a great truth to
be attested as a fact at the right crisis of the worlds history, to be ever afterwards preached and
taught as the source of life to men doomed to die--is this marvellous constitution of the
manhood of Christ Jesus; fitting Him for being the one Mediator, the one Ransom. It is the
testimony for which I am ordained a preacher, an ambassador for Christ.
1. It is my ordained and appointed testimony, or rather the Lords by me, to thee, O sleeper--
to thee, O doubter--to thee, whosoever thou art, who art living a godless, unholy life,
unrenewed, unreconciled, unsanctified. It is a testimony in due time to thee.
2. It is the testimony with which I am charged to thee also, O downcast soul, who art
afflicted, tossed with tempest and not comforted, sin-laden, sorrow-laden, unable to see
thy warrant for having peace and life with thy God. I testify to thee, the Lord testifies by
me to thee, that all thou needest is in the man Christ Jesus, the Mediator, the Ransom,
and in Him for thee.
3. It is a timely, seasonable testimony to thee also, O man of God, my son Timothy, O child
of God, who hast quiet peace in believing, and art walking at liberty, having respect to all
Gods commandments. The testimony to thee this day is of the man Christ Jesus, the
Mediator, the Ransom. And it is for every due time, every fitting season. For thyself, I
urge thy recognition always of Him of whom I testify, the man Christ Jesus. For,
whatever the time, whatever the season, it is a due time, a fitting season, for His being
testified to thee, by the Spirit, as being present with thee. As thou walkest the streets, or
journeyest along the road, He talks with thee by the way, and opens to thee the
 Scriptures concerning Himself; the man Christ Jesus, who taught thus of old in Galilee
and Jewry, speaking as never man spoke. As thou sittest at meat, He breaks bread with
thee, the man Christ Jesus, in whose living, personal, human, and Divine fellowship, the
first disciples at Jerusalem did eat their meat with gladness and singleness of heart. As
thou visitest the fatherless and widows in their affliction, He goes with thee, the man
Christ Jesus, who in all their affliction is Himself afflicted. As thou art wearied among
the workers of iniquity whom thou art seeking to turn to righteousness, ready to
complain, Who hath believed our report? see, ever near thee, at thy side, the man
Christ Jesus, who endured such contradiction of sinners against Himself, and whose
prayer on the cross was, Father, forgive them, for they know not what they do! (R. S.
Candlish, D. D.)

Christ, the mediating man

Jesus Christ as standing for mediatorial purposes between God and man, is doing a work
necessary to be done before satisfactory relations can be established between the sinner and the
holy God. Our sins have separated us from God, and Christ lives to intercede, to mediate for us.
Now, this fact has been so stated at times as to produce false impressions concerning God and
His feelings towards men. It has been spoken of as though Jesus Christ had to stand for us in the
presence of God, to offer Himself as a sacrifice, to persuade the Supreme to have pity, to take us
back into His favour. God is thus represented as One who sustains a stern anger against the
entire race, and who is determined to hold out in His terrible wrath against them. Now, I
venture to assert that any teaching which leaves that idea of God upon the hearts of men is a
gross libel of the Divine nature, utterly contrary to Scripture, and solemnly untrue. We could not
feel any conscious gratitude for such compulsory pardon as that. If we realized any love or
gratitude, it would not go forth to Him, but to the Mediator who had interposed to save us from
the impending wrath. We should regard God as One to dread, and Christ only as One to love. If
there is one clear testimony of Scripture that we are invited to receive, it is that Gods mercy is
the fountain and source of the grace we receive. Christ is the expression of Gods mercy. Christ is
Gods gift. Yet, it may be asked, could not God have saved and reconciled the world without the
intervention of the man Christ Jesus? He is a very bold dogmatist who would say that God could
not have redeemed without the aid of the appointed Mediator. That would be to shut Him up to
necessity, to surround Him with limitations, to restrict Him within the sphere of a single
method, forgetting that with God all things are possible. That God has arranged that this shall
be, warrants us, not in saying that the end could not have been accomplished in some other way,
but that this was in the Infinite Wisdom the best, and that it met a necessity which could not
have been otherwise so well and adequately met. If you ask what was that necessity which
resulted in the life and death of Christ, then Scripture is silent. There it stands, a sublime
history, an accomplished fact, in some way unexplained to us. Our salvation depends upon that
mediatorial work; the Christ has come between us and God, and so achieved our ransom; and
He now appears in the presence of God for us. Yes, there it is; though, I repeat, so far as the
Divine side of the work of Christ is concerned, we know nothing more than this, that it has
satisfied the Divine Father, and made salvation possible to all. So we rest assured that it was the
best way. When, however, we turn to the human side, we perceive how wonderfully gracious is
the arrangement that the Mediator should have been what He was--a man, the man Christ
Jesus. This is what we are asked to fix our attention upon as of supreme and vital importance to
us. He who undertakes our case and pleads our cause is not an angel, is not to be regarded as
standing in any degree aloof from us; for though He had a supernatural birth, that in no sense
was meant to separate Him from the race: He is still essentially one with it. It is just what we
want to realize. He is distinctively the man--the man belonging alike to all. His nationality is hot
prominent in our minds, and in no way estranges our sympathy from Him, or affects our feeling
towards Him. The fact is, as you read the exquisite record of His life, you feel that no nation has
any special claim upon Him. He lives, and acts, and speaks, and dies as One who belongs to all
humanity. Then, carry the thought further. Your study of the character and conduct of Jesus
Christ will have revealed to you this great truth--that He does not impress you as manifesting
any particular temperament. We mark off men according to certain peculiarities of disposition
which they possess: their individuality puts them into classes. We speak of the reserved and the
frank, the serious and the gay. Now you find nothing of all this in Christ. He shows no one
quality of mind or heart predominant over any other. There is a rounded completeness of nature
in Him altogether unique. What is the consequence of this? That He repels none, and is
attractive to all. Men of varying temperaments, like those who formed the first group of
disciples, cluster around Him, accept Him as their guide and teacher. He is the Christ for all--the
Mediator in whom all can trust. He can draw all temperaments and natures to Himself. See in
this again another proof of His fitness for the office He holds, and the work He undertakes--the
man Christ Jesus, the One Mediator. The world wants no other, no multiplied agency. Take
notice again that He has none of the faults and flaws and imperfections of common manhood.
Here indeed is His peculiarity. Yes, but even then you have proof that He is the Man. In Him you
have manhood in its integrity. You have manhood in its grandest possibilities. But how does that
complete manhood of our Lord help us to rejoice that He is the right One to become our
Mediator? I reply that you could not conceive the idea of an imperfect one representing the case
of sinners; you could not be content to trust it in his hands; you could not be sure of the result.
His infirmities might interfere with and mar his grand work. It would not be to such a one that
we could look hopefully to be the means of redeeming us, for he would need himself to be
redeemed. He is a man, knowing us altogether, yet free from our defects and evil, and so fitted to
achieve the work of reconciling us and leading us back to God. Thus the very integrity of His
manhood is the reason why He should be the Mediator for all other men. You are linked to God
through Him, and through Him will come every blessing that God has to give to His children.
Let none fear to come to God, since the way is opened for reconciliation through the Mediator--
the man Christ Jesus--and all that Christ is and all that He has accomplished are for you. (W.
Braden.)

1TI 2:8
Pray everywhere.

Prayer

I. Let us consider THE SUBJECT OF ATTENTION. This is prayer. And what is prayer? Prayer
is the breathing of desire towards God. Words are not essential to it. As words may be used
without the heart, so the heart may be engaged where words are wanting. Words are not always
necessary to inform a fellow-creature, and they are never necessary to inform God, who
searcheth the heart, and knoweth what is in the mind. What interesting looks will the hunger
of the beggar at the door display! How is it in the family? You have several children: the first can
come and ask for what he wants in proper language, and the second can only ask in broken
terms, but here is a third who cannot speak at all: but he can point, he can look, and stretch out
his little hand; he can cry, and shall he plead in vain? No! no! says the mother, refuse him? his
dimpled cheeks, his speaking eye, his big round tears, plead for him. Refuse him? Further, we
notice the kinds of prayer. Prayer may be considered as public. There is also domestic prayer, by
which we mean the prayer that is offered every morning and every evening at the family altar.
Mr. Henry observes, A house without this has no roof. Prayer may be considered as private.
When thou prayest, enter into thy closet, and shut thy door, and pray to thy Father which seeth
in secret, and thy Father which seeth in secret shall reward thee openly. Prayer may be
considered as ejaculatory, a darting up of the mind to God, as the word signifies. This may be
done at any time, and under any circumstance. Nehemiah was the kings cup-bearer, and while
he was in the room attending upon his office, he prayed to the God of heaven.

II. Observe the injunction. I will that men pray everywhere, lifting up holy hands, without
wrath and doubting.

III. Where it is to be offered. Everywhere. Now, this is opposed to restriction or respect. Let
us see what we can make of it in either of these views. You remember the Assyrians thought that
the God of Israel was the God of the hills, and not of the valleys. And when Balaam was baffled
in one of his endeavours to curse Israel, he went to another place to see if he could be more
prosperous, and to try if he could curse them from thence. You see how the devotions of the
heathens always depended upon times, and places, or pilgrimages. Among the Jews, who were
for a time under a Theocracy, God chose a place where He might reside, and where were the
symbols of His presence, and there all the males resorted thrice in the year; but even then God
said to Moses, In all places where I record My name, I will come unto thee and bless thee.
What think you of those sons and daughters of superstition and bigotry who would confine God
to particular places and stations? Where was Jacob when he said, This is none other than the
house of God and the gate of heaven? Where did Paul take leave of his friends? He kneeled
down on the seashore. Where did the Saviour pray? He went out into a private place, He
went into a desert place, He went up into a mountain to pray. When Jones, a famous Welsh
preacher, was commanded to appear before the Bishop of St. Davids, the bishop said to him, I
must insist upon it that you never preach upon unconsecrated ground. My lord, said he, I
never do; I never did; for the earth is the Lords and the fulness thereof; and when Immanuel
came down to set His foot upon our earth, the whole was sanctified by it. God is no more a
respecter of places than of persons. This should also encourage you when you are under
disadvantageous circumstances. For instance, if you are called to assemble in a very poor place,
or in a very small place, He Himself hath said, Where two or three are gathered together in My
name--let it be where it will--there am I in the midst of them. But now, further, as men may
pray everywhere, so they ought to pray everywhere. The injunction not only allows, but enjoins,
universal prayer. The duty is more opposed to neglect than even restriction. Men should pray
everywhere, because they may die everywhere. They have died in all places: they have died in a
bath, they have died in a tavern, they have died upon the road, they have died in the temple of
God. You are therefore to pray everywhere. But what are we to say of those who, instead of
praying everywhere, pray nowhere?

IV. Let us notice How this duty is to be discharged. It is to be offered up under three
attributes.
1. The first implies purity, lifting up holy hands. Solomon says, The prayer of the wicked
is an abomination to the Lord. David says, If I regard iniquity in my heart, the Lord will
not hear me. You have heard the Dutch proverb, Sinning will make a man leave off
praying, or praying will make a man leave off sinning. These will not do well together,
therefore they must be separated. It would be better for a man to neglect his benefactor
than to call at his house to spit in his face, or to smite him on the cheek. James says, Can
a fountain bring forth at the same place sweet water and bitter?
2. The second attribute is kindness. This is expressed by the opposite extreme. Without
wrath. There are those whose lives may be far from egregious vices, but whose tempers
do not partake of the meekness and gentleness of Christ; they bring their rancorous
spirit into their worship, and think to appease the anger of God for their
uncharitableness by offering it up on the altar of devotion. He that dwelleth in love,
 dwelleth in God, and God in him.
3. The third attribute is confidence. This is expressed negatively: I will that men pray
everywhere, not only without wrath, but without doubting. Our Lord says in the
Gospel by St. Matthew, Whatsoever ye shall ask in prayer believing, ye shall receive.
This confidence includes a persuasion in the lawfulness of the things we pray for. Then it
takes in confidence in the power of God. Believe ye that I am able to do this? This
confidence takes in the disposition of God towards you; you are not only to believe that
He is, but that He is a rewarder of them that diligently seek Him. Especially you must
have confidence in the mediation of Christ. (W. Jay.)

A Scripture description of prayer

I. The employment which is here commended.

1. That prayer must be addressed exclusively to God. This grand truth is introduced, and
ought to be solemnly and uniformly affirmed, in direct contradiction to those mistaken
propensities and systems by which men have addressed invocations to idols--mere
imaginary beings, or beings really existing but created and inferior.
2. Prayer must be offered to God through the Lord Jesus Christ. It is an established and a
cardinal principle in all revealed religion that man as a guilty sinner can have no access
to God but through a Mediator--One whose merits, as having offered a sacrifice for sin,
must be alleged as constituting a satisfactory ground for favour and acceptance.
3. Prayer offered to God through the Lord Jesus Christ must be presented by all mankind.
The statement of our text is, that men are to pray everywhere; wherever men exist,
men are to pray. The universal call to prayer arises from the fact that men are universally
in precisely the same relationship to God. They are everywhere characterized by the
same guilt, the same wants, the same responsibility.

II. The spirit with which this employment is to be inseparably associated. I will therefore
that men pray everywhere, lifting up holy hands, without wrath and doubting.
1. First the apostle recommends importunity. Importunity is symbolized by the figure of the
lifting up of hands--an attitude which was practised in prayer in ancient times, as
externally indicating the place from whence man expected blessing, even heaven the
dwelling-place of God, and the spirit with which they desired to receive blessing, laying
hold (as it were) by eagerness and by strength of what they desired to receive from Him.
Who, for example, can pray for pardon, for sanctification, for knowledge, for love, for
protection, for comfort, for victory over death and hell, and for the final enjoyment of a
happy immortality in heaven--without importunity? It is palpable that coldness to a
rightly regulated mind must be utterly and finally impracticable.
2. But again; the expressions of the apostle, when they recommend importunity, also
recommend purity. Lifting up holy hands--these expressions, or the epithets with
which the expressions we have noticed already are connected, referring to a custom,
frequent or universal among the Jews as well as other Oriental nations, of carefully
washing the hands before they engaged in the performance of any act of devotion, this
being intended to be the sign and symbol of moral rectitude and of the preparation of the
heart. Hence it is that in the Old Testament Scriptures you find a connection established
between the cleanness of the hands and the purification or holiness of the heart. For
instance, in the Book of Job we have this statement--The righteous shall hold on his
way, and he that hath clean hands shall be stronger and stronger--there being of course
an identification between the two expressions. In the twenty-fourth Psalm David
 inquires thus--Who shall ascend into the hill of the Lord? or who shall stand in His holy
place? He that hath clean hands and a pure heart. This being the import of the
expression, we might refer it to the state, which must be rendered judicially pure or holy
by the imputation of Christs righteousness, dependence on whom we have already
advocated and required; but we must especially regard it as referring to the heart, which
must undergo the sanctifying influence of the Holy Spirit, so as to be morally conformed
to the character and the law of God. In all ages, God demands to be worshipped in the
beauties of holiness.
3. The apostle also recommends benevolence. I will that men pray everywhere, lifting up
holy hands, without wrath. The expression wrath of course must be regarded as
having respect to other men; we are to be careful against indulging towards them
resentment or dislike, arising from whatever source, and we are to cultivate towards
them the spirit of benevolence and of good-will, these prompting on their behalf
intercession for their interests before the throne and in the presence of God. The apostle
well knew that there is a great disposition to the indulgence of selfishness in prayer; and
hence it was that he bore in the present instance his solemn protest against it.
4. The apostle at the same time recommends faith. I will that men pray everywhere, lifting
up holy hands, without wrath and doubting; the term doubting is placed as the
converse of faith. Faith in regard to the exercise of prayer, must not merely have respect
to the Lord Jesus Christ, as the Mediator through whom prayer is to be presented, but
must have respect to the entire testimony of God regarding prayer--in its mode, matter,
and results. There may perhaps be stated certain limitations to the exercise of faith, as
connected with the employment of prayer. Those limitations may justly have respect to
the desires we are accustomed to present before the Divine footstool, for the impartation
of what we deem temporal blessings.

III. The reasons by which this employment in this spirit may especially be enforced.
1. First, this employment in this spirit is directly commanded by God.
2. Again; this employment in this spirit is connected with numerous and invaluable
blessings. Is it not associated with blessing to ourselves, and have we not been distinctly
informed that the great instrument of the continuance of spiritual blessings to us, when
converted by Divine grace, has been the agency of prayer?
3. And then it must be observed that the neglect of this employment in this spirit is attended
and succeeded by numerous and by fatal evils. No man is a converted man who does not
pray. No man can be a happy man who does not pray. No man can possess the slightest
indication of the spiritual favour of God who does not pray. (J. Parsons.)

Prayer without anger

Anger, says he, is a short madness, and an eternal enemy to discourse and a fair
conversation: it is a fever in the heart, and a calenture in the head, and a sword in the hand, and
a fury all over and therefore can never suffer a man to be in a disposition to pray. For prayer is
the peace of our spirits, the stillness of our thoughts, the evenness of recollection, the rest of our
cares, and the calm of our temper; prayer is the issue of a quiet mind, of untroubled thoughts: it
is the daughter of charity and the sister of meekness: and he that prays to God with an angry,
that is, with a troubled and discomposed spirit, is like him that retires into a battle to meditate,
and sets up his closet in the out-quarters of an army, and chooses a frontier garrison to be wise
in. For so have I seen a lark rising from his bed of grass, and soaring upwards, and singing as he
rises, and hopes to get to heaven, and rise above the clouds; but the poor bird was beaten back
with the loud sighings of an eastern wind, till the little creature was forced to sit down and pant,
and stay till the storm was over: and then it made a prosperous flight, and did rise and sing, as if
it had learned music and motion from an angel. (Jeremy Taylor.)

Praying everywhere
Forty years ago, Audubon, the distinguished American naturalist, was pursuing his vocation
in a wild, remote, and, as he believed, perfectly uninhabited district of Labrador. Rising up from
the bare ground after a cold nights rest he beheld, on one of the granite rocks which strew that
desolate plain, the form of a man accurately outlined against the dawn, his head raised to
heaven, his hands clasped and beseeching. Before this rapt and imploring figure stood a small
monument of unhewn stones supporting a wooden cross. The only dweller on that inhospitable
shore had come out from his hut to the open air, that without barrier or hindrance his solitary
supplication might go up directly unto Him who does not dwell in the temples that are made
with hands.
Wrath and prayer
Prayer is represented in the gospel as a holy and solemn act, which we cannot surround with
too many safeguards, in order to prevent anything of a profane and worldly nature from
interfering with the reverential freedom of this con verse between the creature and its Creator.
Prayer prepares for acts of self-denial, courage, and charity, and these in their turn prepare for
prayer, No one should be surprised at this double relation between prayer and life. Is it not
natural that we should retire to be with God, that we may renew our sense of His presence, draw
on the treasures of light and strength which He opens to every heart that implores Him, and
afterwards return to active life, better provided with love and wisdom? On the other hand, is it
not natural that we should prepare by purity of conduct to lift up pure hands to God, and
carefully keep aloof from everything that might render this important and necessary act either
difficult, or formidable, or useless? The words introduced at the end of the verse so
unexpectedly, and which we believe, for a moment, excite surprise in every reader these words,
without wrath and doubting, contain a very marked and impressive allusion to the
circumstances in which Christians were then placed. The question is anew brought before you at
every new attack of your enemies; in other words, every new attack will necessarily tempt you to
wrath and disputation as you are men, if it do not urge you to prayer as you are Christians. You
cannot escape from wrath except by prayer, nor from hatred except by love; and not to be a
murderer, since hatred is murder, you must as much as in you lies give life to him to whom you
wished to give death. At least it is necessary to ask it for him, it is necessary by your prayers to
beget him to a new existence; it is necessary in all cases, while praying for him, to exert
yourselves in loving him. It is necessary that wrath and disputation be extinguished and die
away in prayer. Two classes of men may excite in us wrath and disputation. The former are the
enemies of our persons, those who, from interest, envy, or revenge, are opposed to our
happiness, and more generally all those who have done us wrong, or against whom we have
ground of complaint. The latter are those who become our enemies from the opposition of their
views and opinions to ours, or the opposition of their conduct to our wishes. Both are to us
occasions of wrath and disputation. The gospel requires that they be to us occasions of prayer. In
regard to the former, I mean our personal enemies, I might simply observe that God does not
know them as our enemies. God does not enter into our passions, or espouse our resentments.
He sanctions and approves all the relations which He has Himself created, those of parent and
child, husband and wife, sovereign and subject. But the impious relation of enemy to enemy is
entirely our work, or rather the work of the devil. God knows it only to denounce it. Besides, in
His eye the whole body of mankind are only men, and some in the relation which they stand to
each other, only brethren. You would wish to pray for your friends alone; but this very prayer is
forbidden, and remains impossible, if you do not extend it to your enemies. And if you persist in
excluding them from your prayers, be assured that God will not even accept those which you
offer to Him in behalf of the persons whom you love. Your supplications will be rejected; the
smoke of your offering will fall back upon your offering; your desires will not reach that paternal
heart which is ever open. Not only ought we to pray for our enemies, although they be our
enemies; but we ought to pray for them because they are our enemies. As soon as they again
become to us like the rest of mankind another distinction takes place, and a new right arises in
their favour. They are confounded for a moment with all our other fellows, in order afterwards
to stand forth from the general mass as privileged beings, with a special title to our prayers.
When we meet with an opposition which frets and irritates us, Christian prudence counsels us to
pray that the temptation may be removed; and, in particular, that our self-love and injured
feelings may not weaken our love for our neighbour. But this prudence, if it counsels nothing
further, is not prudent enough. If the same feeling which disposes us to pray does not dispose us
to pray for our enemies or opponents, it is difficult to believe that it is a movement of charity.
Charity cannot be thus arrested. Its nature is to overcome evil with good, and this means not
merely that it does not render evil for evil, but that in return for evil it renders good. It would
not be charity if it did less. Its first step overleaps the imaginary limit which it does not even see
or know. It does not restrict itself to not hating; it loves. It would not do enough if it did not do
more than enough. Can we renew our hatred for one for whom we have prayed? Does not every
desire, every request which we send up to God for him endear him to us the more? Does not
each prayer set him more beyond the reach of our passions? No; not till then is the work of
mercy accomplished. We have no evidence of having pardoned an enemy until we have prayed
for him. For to allege the gravity, the extent of the offence which we have received, has no
plausibility. If we have brought ourselves to pardon him who has committed it, we might surely
bring ourselves to pray for him; and if we cannot pray for him we have not pardoned him. An
offence! But think well of it; can we really be offended? The term is too lofty, too grand for us.
The offence may have grated very painfully on our feelings, or thwarted our interests, but it has
gone no farther. Whatever injustice may have been done us, whatever cause we may have to
complain, that is not the real evil. What evil absolutely is there in having our faith tried and our
patience exercised? Because our fortune has been curtailed, our reputation compromised, our
affections thwarted, does the world go on less regularly than it did? Not at all. The evil, the only
real evil is the sin of that soul, the infraction of the eternal law, the violence offered to Divine
order; and if any other evil is to be added to this, it will be by our murmurings, since the effect of
them will be to make two sinners in place of one. Do you then seek a reason for refusing your
intercession, and consequently your pardon to your adversaries? I have found one, and it is a fit
ground for resentment: God your Father was insulted in the insult which you experienced. But
show me, pray, the extraordinary man who, quite ready to pardon on his own account, cannot
resolve to pardon on Gods account! It may belong to God to be angry with them; us it becomes
only to pity them, and pity them the more, the more grievously God has been offended. But alas!
instead of seeing in the injury which we have received only an injury done to God, we insolently
appropriate to ourselves the offence of which He alone is the object. In what hurts Him we feel
ourselves offended, and consequently become angry, instead of being grieved. It will be well if,
instead of praying, we have not cursed! Contrast the ordinary fruits of wrath and debate with
these results of prayer. In yielding to the former, not only do you place yourself in opposition to
the holy law of God, but you destroy the peace of your life and the peace of your soul; you
aggravate the evils of a situation already deplorable; you kindle up hatred in the heart of your
enemy; you render reconciliation on his part, as well as on yours, always more difficult; you run
from sin to sin in order to lull your pride, and this pride gives you only a bitter, poisoned, and
criminal enjoyment. How much better, then, is prayer than wrath and strife! But personal
enemies are not the only ones who are to us the occasion of wrath and strife. The class of
enemies, as we have already said, includes all those whose opinions, views, and conduct are in
opposition to our interests or our principles. How little does the impatience which they excite
differ from hatred! With regard to such enemies, our usual method is to hate in silence if we feel
ourselves weak, or to dispute obstinately if we believe ourselves strong. The gospel proposes
another method. It approves neither of hatred nor strife. Zeal, courage, perseverance,
indignation itself, must all be pervaded with charity, or rather, proceed from charity.
Indignation and prayer must spring from a common source; the former from love to God, the
latter from love to men, and consequently both from love. How widely different is this conduct
from that which is commonly pursued in the world! Let Government commit an error, it is
greedily laid hold of and bitterly commented on; and this is all that is done. Let a religious
teacher profess a system which is judged dangerous; his minutest expressions are laid hold of,
and isolated so as to distort their meaning; his life is boldly explained by his opinions, or his
opinions by his life, and there the matter rests. To pray, to entreat the Lord to shed His
enlightening Spirit on this government, on that teacher, on that individual; to wrestle for them
in presence of the Divine mercy, ah! this is what is seldom thought of. Ah! the Divine Intercessor
must have fully established His abode in the soul before the spirit of intercession can dwell
there! How difficult is it for the old leaven to lose its sourness! What seeds of hatred, what
homicidal germs are in the heart which has received Jesus Christ! How much of Cain still
remains in this pretended Abel! And what avails it to believe much if we love little, or to believe
if we do not love? And truly, what have we believed, in whom have we believed, if we do not
love? (A. Vinet, D. D.)

1TI 2:9; 1TI 2:14

That women adorn themselves in modest apparel.

Womans true dignity

If we lived in Turkey or in India, we should be better able to appreciate the wisdom of Pauls
counsel in respect to the women of his day: and I am not prepared to mitigate or to apologise for
his brave and wise words. Remember it was due to him more than to any other apostle that
women had been so far emancipated as they were when this Epistle was written, for it was he
who had taught that in Christ Jesus there was neither male nor female. But he grieved over some
of the evils which at first arose from the great changes effected in their social position. Seclusion
had been rigorously maintained by the customs of those Eastern cities. The picture in the Royal
Academy, which represents a young girl, with slippers in her hand, drawing aside the curtain of
the seraglio, and stepping across the body of a black slave, who is sleeping with naked sword in
his hand, fairly represents the slave-like treatment of women in Ephesus in Pauls days. Indeed,
even among the Jews the women who came to the synagogue were (and still are) kept out of
sight in a carefully screened gallery. It was therefore not to be wondered at that the Christian
women emancipated from such treatment felt themselves not only at liberty to assert their new-
born rights but bound to do so, and that they claimed a prominence and a freedom which were
good neither for themselves nor for the Church. And we must not forget that, so far as women
had greater publicity in the heathen cities, it was at the risk of the virtuous reputation which
Christians would be the most anxious to preserve. The priestesses of the temples, for example,
were notoriously immoral, and the Hetairae were not only a recognized, but even a respectable
class in Pagan society.

I. He speaks of it first negatively, declaring that her dignity does not depend upon outward
adornment; and this is always and everywhere true. It is probable that the women who came to
the Christian assemblies in Ephesus arrayed them selves in costly attire, and sometimes made
unbecoming display of their personal charms till the custom was becoming the sensation, if not
the scandal, of the city. No one professing godliness ought to spend time, and taste, and money
to the extent many do on mere personal adornment, as if the body was everything and the mind
nothing, or as if the chief end of a womans life was to win admiration not respect, to please man
and not God. Even from a lower standpoint it is a mistake, and I venture to think that many a
marriage has been prevented, and many a possibly happy home is fraught with anxiety, because
of an expenditure on dress, which cannot be reasonably or rightly met. There are lives which
might have been unspeakably happier if only they had been united, if the two young people had
been content to face the world together with plain fare and simple habits. Listen to John Ruskin,
I say further, that as long as there are cold and nakedness in the land around you, so long can
there be no question at all but that splendour of dress is a crime.

II. Womans dignity is next set forth positively. I will, says Paul, that women adorn
themselves in--
1. Modest apparel, with shamefastness and sobriety. Society owes its tone more to women
than to men. What they frown upon will be tabooed; what they thoughtlessly tolerate will
grow in evil influence.
2. But in addition to this influence, which may be almost unconsciously exercised, the
Christian woman is to adorn herself with good works. She often does this behind the
veil which is drawn over every home. There are those whose good works are noble in
their self-sacrifice and far-reaching in their issues of whom the Church hears little. Many
a man can sympathize with that soldier who said, I can stand before the enemy, but I
cannot stand before my sisters prayers. And who does not know of more public work
done by Christian women--such as that of our visitors and Sunday-school teachers; of
saintly pleaders with the drunkards and the profligate;--of noble women whose writings
have purged the atmosphere of moral corruption; of heroines like Florence Nightingale
and Sister Dora, who have trodden closely in the footsteps of the Lord. These have been
clothed with good works. (A. Rowland, LL. B.)

The position of woman

This was--

I. A bold declaration on the part of the apostle. Let the woman learn in silence (or rather in
quietness) with all subjection, for I suffer not a woman to teach, nor to usurp authority over the
man, but to be in quietness; but the course he followed in this matter was wise, in the condition
of life then prevailing. In our days there is no doubt a change of those conditions, which would
make the rigorous application of such a rule unwise and unjust. Women, in larger numbers now
than then, are of necessity independent, and are compelled to earn their own livelihood, and
make their own homes; and being, in some respects, the weaker, they should have no artificial
barriers put in the way of their doing so. There are disabilities, the relics of feudal times, which
slowly, yet surely, are being swept away, though much still remains to be done. Under our
English laws, for example, a woman may be compelled to pay taxes, though she has no right to
influence the election of those who impose them--as her gardener or coachman may do. But the
general law laid down by Paul still holds good. The public work of life, whether in the world or in
the Church, is, broadly speaking, not womans but mans. His is the life of turmoil, hers of
quietude. She is receptive; he is aggressive: and it is not so much in her conspicuous activity as
in her yielding affectionateness that her true strength is found.

II. By a scriptural argument. He goes back to Eden for justification of his teaching--for he was
accustomed to regard the facts of the Old Testament as symbolical and parabolical sources of
perpetual instruction. Adam was first formed, says he, then Eve. Mans priority in creation,
standing as he did alone and in immediate relation to God, was an indication of his place and
power, as having the headship over her whom God made to be his helpmeet. But if the helpmeet
becomes the head, and the head weakly yields, there comes an overthrow of the Divine order, as
there did come in Paradise. Practical shrewdness and discernment; the firm and regulative
judgment which should characterize the ruler, are less hers than mans. Her very excellencies,
connected as they are with the finer sensibilities and the stronger impulses of a noble and loving
nature, disqualify her for the headship, whereas the balance in mans nature is the other way; in
the direction of the intellectual and the governing. But it is here asserted that Adam was not
deceived, and was therefore more guilty, because with his eyes open to the wrong he yielded to
conjugal love. In other words, the will and the judgment were sacrificed to the affections--the
essence of moral fall. Paul closes his remarks on woman by alluding to--

III. A blessed assurance. Notwithstanding she shall be saved in childbearing; or, as the R.V.
has it, through the childbearing. Perhaps there was some hint here of the blessing that comes
through pain and travail, of whatsoever kind it be; and also of the great and noble work possible
only to motherhood. But the more correct translation gives us rather the thought of what may be
called pre-eminently the childbearing --when Jesus Christ, the worlds Saviour, was born of a
woman, and appeared in the likeness of sinful flesh--for it was thus that the great promise was
fulfilled which brought a gleam of hope into the darkness of Eves despair, the seed of the
woman shall bruise the serpents head. (A. Rowland, LL. B.)

Advice against jewellery

As to jewels, let me advise you not to buy any--even though you have the purse of Fortunatus,
or may hereafter become wealthy. Some may be given you, but still I would say, do not wear
them--unless, perhaps, now and then, with the pure desire of affording pleasure to the donors. A
fancy for the possession and display of jewellery soon generates into a craze, ever growing, or
unsatisfied unless in the ownership of gems superior to those of others around you. It is an
unhealthy and vulgar feeling, Which has not seldom led to the ruin of women in all classes.
Other reasons may be advanced against the indulgence of this false taste. Valuable jewels cannot
but become, at times, a source of trouble and anxiety; and if lost or stolen, a bitter feeling of
annoyance is retained. Opportunities for display are few; and often then, through
disadvantageous comparison with others, are apt to give rise to heart-burning and envy--
feelings which would never be experienced in such a way were the face resolutely set against
such vanities. (Lady Bellairs.)

A passion for extravagant dress

The Empress Josephine had twenty-four thousand pounds for her personal expenses, but this
sum was not sufficient, and her debts increased to an appalling degree. She rose at nine oclock.
Her toilet consumed much time, and she lavished unwearied efforts on the preservation and
embellishment of her person. Huge baskets were brought to her containing different dresses,
shawls, and hats. From these she selected her costume for the day. She possessed between three
or four hundred shawls, and always wore one in the morning, which she draped about her
shoulders with unequalled grace. The evening toilet was as careful as that of the morning--then
she appeared with flowers of pearls, or precious stones in her hair. Bonaparte was irritated by
these expenditures; he would fly into a passion, and his wife would weep and promise to be
more prudent; after which she would go on in the same way. It is almost incredible that this
passion for dress should never have exhausted itself. After her divorce she arrayed herself with
the same care even when she was no one. She died covered with ribbons and pale rose-coloured
satin. As long as the heart is unrenewed by Divine grace, regard for the outward is even greater
than regard for the inward. True religion reverses all this, and gives the things unseen and
eternal their rightful place. The most humbly dressed believer in Christ has a better garment
than the empress, even the wedding garment of Christs righteousness.
A good use for ornaments
Some of you might do great good with articles which you might very readily spare. You have
ornaments which Christian men and women are better without, which, if broken up or sold,
would aid the good cause. I wish many would follow the example of Oliver Cromwell, when he
went into Exeter Cathedral, and saw twelve massive images of the apostles in silver. Oh, oh,
said he, what do these gentlemen here? They are the twelve apostles, was the reply. Very
well, said he, melt them down, and send them about doing good. I wish Christians would do
that with some of their gold and silver jewellery. Anyhow, for our own sakes, lest the canker get
into our gold, and the rust into our silver, use it for doing good. (C. H. Spurgeon.)

A becoming adornment
Goethe was in company with a mother and daughter, when the latter, being reproved for some
thing, blushed and burst into tears. He said to the mother: How beautiful your reproach has
made your daughter! The crimson hue and those silvery tears become her much better than any
ornament of gold or pearls; those may be hung on the neck of any woman; these are never seen
unconnected with moral purity. A full-blown flower, sprinkled with purest hue, is not so
beautiful as this child, blushing beneath her parents displeasure, and shedding tears of sorrow
for her fault. A blush is the sign which nature hangs out, to show where chastity and honour
dwell.
The charity purse
Howard, soon after his marriage, sold some jewels his wife had no longer any inclination to
wear, and put the money into a purse called by herself and her husband the charity purse. (J.
Stoughton, D. D.)

Womans sphere of influence

For so far as a woman is sincere to the nature God has given her, her aspiration is not so much
that the world should ring with her fame, or Society quote her as a leader of fashion, but that she
should bless and be blessed in blessing. It is not that she should wish for power, but that she
should wish for a noble, not an ignoble power. It is not that she should not wish to queen it in
this world, but that she should wish to queen it, not by ostentation of dress or life, nor by
eclipsing others, but by manifestation of love, by nobility of gentle service, by unconscious
revelation in her life, and conscious maintenance in others by her influence, of all things true
and pure, of stainless honour in life, of chivalrous aspirations in the soul. (Stoleford A. Brooke,
M. A.)

Silence of women
Why, Doctor, exclaimed a shallow, talkative lady, who was in the room with Dr. Johnson, but
of whom he took little notice, I believe you prefer the company of men to that of ladies.
Madam, he replied, I am fond of the company of ladies; I like their beauty, I like their
delicacy, and I like their silence.
Professing godliness.--
The profession of godliness
Such is the description and character of Christians in early days, such of all true Christians in
every day. In no one point of view is the inconsistency of the Christian world more strikingly
apparent: they would be thought to embrace the gospel of godliness without an idea of becoming
godly. What should we think of a physician who had no interest in the science or practice of
medicine? What of a husbandman who disliked and avoided the employments of the field? What
of a soldier who declined all discipline and all obedience? But, to say the truth, and to do men
justice, such instances in the natural world are extremely rare; it is only in the spiritual world,
only where God, and the soul, and eternity are concerned, that we find men lost in apathy, and
acting in contradiction to their pretended faith; and casting off the consideration of those
liabilities and duties upon which they have openly entered. There are men, indeed, who, when
charged with such palpable inconsistency, and feeling uneasy under the shame of it, at once
deny that they do set up any profession at all; and make a sort of merit of saying that they do not
pretend to any of the distinguished excellencies of the Christian character. But this flimsy
pretext of honesty can avail them but little. Ii they pretend not to what the gospel requires, why
pretend to the gospel at all? Nay, it is a melancholy fact that the generality of heathen in our
Indian and other foreign possessions manifest a far more abiding sense of their various deities
and idols than the generality of Christians do of the true and holy God. They fear the object of
their worship, they respect it, they daily remember it. The wicked enemy, who drove man from
paradise with a corrupted flesh into a corrupted world, still uses that flesh and that world as
instruments of keeping up and increasing our estrangement from God. I have a message to
deliver to-day to every soul that is in earnest in the great work of salvation; not to teach, but to
remind you of what the truth really is: be it then understood, be it taken to heart, that godliness
is the great good, in the present life, to which Christ came to bring us, as the means of our final
recovery and blessedness. (J. Slade, M. A.)

1TI 2:13
For Adam was first formed.

Man and woman: their relative work

As to the question, Which is the most important, man or woman? if I may be allowed to
speak in editorial style, I should say, the discussion must now stop. Let those who like it sit
apart upon a hill retired and discuss the kindred questions, which is the most important,
convex or concave, night or morning, east or west, green land or glancing water? For ourselves
we are, I hope, content to take Florence Nightingales advice--Keep clear of all jargons about
mans work and womans work, and go your way straight to Gods work in simplicity and
singleness of heart, each one to do what each one can do best. Now, we know that, as a rule,
some things that women can do right nobly at a crisis, are not best for them to do when men are
to be had. As a rule, I think it is not best for women to man a lifeboat; but one black night at
Teignmouth last year, when the men were all out of the way, or else were not sharp enough, the
women got the lifeboat out. With shrill, quivering cheers they carried it through the battling
breakers, dragged a vessel off the sand-bar, and saved precious life. When we hear that they did
all this without any help from the unfair sex, who can help saying, Well done! I go farther and
say that, as a rule, in my private opinion, it is not best for women to preach in public, but where,
in exceptional cases and with extra ordinary gifts, women like Mary Fletcher and Priscilla
Gurney go out of their way, and all by themselves publicly launch the lifeboat of the gospel to
snatch souls from the sea of sin and from the rocks of death, again I say to the praise of grace,
Well done! They remind me of the Roman who said, I have broken the law, but I have saved
the State! They are under a higher law than the law they violate, and I am no more able to
doubt the validity of their orders than I can doubt the sanity of the New Testament. (C.
Stanford, D. D.)

Punishment no hindrance to salvation

1. The punishment of the woman--in child-bearing.
 2. The comfort of the woman--she shall be saved.
3. The condition of the salvation--if they continue. Wherein is implied an exhortation to
continue in faith, etc.
Many observations might be raised.
1. The pain in childbearing is a punishment inflicted upon the woman for the first sin.
2. The continuance of this punishment after redemption by Christ, doth not hinder the
salvation of the woman, if there be the gospel-conditions requisite.
3. The exercise of faith, with other Christian graces, is a peculiar means for the preservation
of believers under Gods afflicting hand. I shall sum them up into this one. The
continuance of the punishment inflicted upon the woman for the first sin doth not
prejudice her eternal salvation, nor her preservation in child-bearing, where there are
the conditions of faith and other graces.

I. Concerning the punishment. Child-bearing itself is not the punishment, but the pain in it.
For the blessing, Increase and multiply, was given in innocency. And because this punishment is
the greater, it is disputed in the schools whether Adams or Eves sin were the greater. We may, I
think, safely make these conclusions.
1. In regard of the kind of sin, it was equal in both. They both had an equal pride, an equal
aspiring to be like God.
2. In regard of the first motion to this sin, Eves sin was the greater. She was the seducer of
Adam, which the apostle expresseth in the verse before the text.
3. In regard of the womans condition, the sin was greater on Adams part.
(1) Because he, being the man, had more power to resist, more strength to argue the
case.
(2) Eve had a stronger and craftier adversary to deal with, the subtlest of all the beasts of
the field (Gen 3:1), animated and inspired by a craftier devil. The stronger the
tempter, the more excusable the sin.
(3) Eve had the command of not eating immediately from her husband, which laid not
altogether so strong a tie upon her as it did upon him, who had it immediately from
the mouth of God, and therefore was more certain of the verity of the precept.

II. Of what nature is this punishment?

1. It is not a punishment in a rigid sense, nor continued as such.
(1) Because it is not commensurate to the nature of the sin, neither is it that penalty
which the law required. Death was due, and death immediately upon the offence; but
death was kept off by the interposition of the mediator, and this which is less than
death inflicted at present. Where death is deserved, and a lighter punishment
inflicted, it is rather an act of clemency than strict justice, and may be called by the
name of a partial pardon or reprieve, as well as a punishment.
(2) It is not a reparation of the injury done to God. One reason of the institution of
punishment is to repair the damage the person offended sustains by the malefactor,
as far as he is capable.
(3) It is not continued as a part of satisfaction to the justice of God; as though Christ
needed the sufferings of the creature to make up the sum which He was to pay for us,
and which He hath already paid. These punishments are to awaken men to a sight of
their first sin.
(4) The proper impulsive cause of punishment is wrath. In inflicting it He preserves the
 authority of a Judge; in preserving under it, and pardoning the sin for which it was
inflicted, He evidenceth the affection of a Father.
2. Yet it is in some sort a punishment, and something more than an affliction.
(1) In respect of the meritorious cause, sin. This is not inflicted as an act of absolute
sovereignty, but a judicial legal act upon the demerit of sin.
(2) Because if man had stood in innocency, neither this grief, nor indeed any other, had
been.

III. This punishment doth not hinder salvation though it be continued.

1. God intended not in the acceptance of Christs mediation to remove in this life all the
punishments denounced after the Fall. God takes away the eternal, but not the temporal.
Some parts of Christs purchase are only payable in another life, and some fruits of
redemption God intends for growth only in another soil; such are freedom from pain,
diseases, death, and sin. But the full value of Christs satisfaction will appear when there
shall be a new heaven and a new earth, when the day of redemption shall dawn, and all
tears be wiped from believers eyes. But God never promised the total removal of them in
this life to any saint; no, though he should have all the faith and holiness of all the
catalogue of saints in the Book of Life centred in him.
2. Christ never intended, in the payment of the price of our redemption, the present removal
of them. He sent, after His ascension, the Spirit to be our Comforter, which supposeth a
state wherein we should need comfort; and when are we under a greater necessity of
comfort than when the punishment of sin is actually inflicted on us?
3. Christ intended, and did actually take away the curse of those punishments from every
believer.
4. Hence it will follow that to a believer the very nature of these punishments is altered. In
the one the sting remains; in the other it is pulled out. The cord that binds a malefactor
and a patient may be made of the same hemp, and a knife only go between; but it binds
the malefactor to execution, the other to a cure.
5. Therefore all temporal punishments of original sin, though they remain, do not prejudice
a believers present interest.
(1) They cut not off his relation to God.
(2) They debar not from the presence of God. God may be and is as near to us in
supporting as He is in punishing.
(3) They break not the covenant. His rod and His stripes, though they seem to break ore,
backs, make no breaches in His covenant (Psa 89:32-34).
6. Add to all this, that the first promise secures a believer under the sufferings of those
punishments. Gods affection in the promise of bruising the serpents head was more
illustrious in His wrath than the threatening. There are the bowels of a father in the
promise before there was the voice of a judge in the sentence. But it may be asked, What
is the reason these punishments are continued since the redemption wrought by Christ?
There are reasons--
(1) On Gods part.
(a) It is congruous to the wisdom of God to leave them upon us while we are in the
world.
(b) It is congruous to the holiness of God. God keeps up those punishments as the
Rector and Governor of the world, to show His detestation of that sin which
brought a disorder and deformity upon the creation, and was the first act of
dishonour to God, and the first pollution of the creature.
 (c) It is a declaration of His justice.
(d) It is useful to magnify His love. We should not be sensible of what our Saviour
suffered, nor how transcendently He loved us if the punishment of sin had been
presently removed upon the first promise.
(2) On our parts. It is useful to us
(a) To make us abhor our first defection and sin.
(b) To make us fear to sin and to purge it out. Sin hath riveted itself so deep that easy
medicines will not displace it. It hath so much of our affections that gentle means
will not divorce us from it. We shall hate it most when we reap the punishment of
it.
(c) To exercise grace.
1. Faith and trust--She that is desolate trusts in God (1Ti 5:5). The lower the state, the
greater necessity and greater obligation to trust; such exercises manifest that the
condition we are in is sanctified to us.
2. Obedience in a believer hath a greater lustre by them. It was the glory of Job that he
preserved his integrity under the smartest troubles.
3. Humility. These punishments are left upon us to allay our pride, and be our
remembrancers of our deplorable miscarriage.
4. Patience. Were there no punishments there would be but little occasion for patience. (S.
Charnock.)

1 TIMOTHY 3

1TI 3:1-7
The office of a bishop.

The office of a bishop a good work

If a man desire the office of a bishop from right principles, he desireth.
not a secular dignity--not a good benefice--not a post of honour or profit--not an easy idle life-
-but he desireth a work; a good work indeed it is: but still it is a work.

I. It may properly be called a work, if we consider the duties of the office, which require the
utmost assiduity, and some of which are peculiarly painful and laborious.

II. It is a good work, whether you consider, for whom, with whom, or for what you work. The
ministers of the gospel work for God, who is carrying on the grand scheme of salvation in our
world. His immediate service is the peculiar business of their lives. Ministers also work for Jesus
Christ. It was He that originally gave them their commission; it was He that assigned them their
work; it is He that is interested in their success. Again, the ministers of the gospel work for the
souls of men. To do good to mankind is the great purpose of their office. Let us next consider
with whom the ministers of the gospel work; and we shall see how good their employment is.
They are workers together with God. (2Co 6:1). They are also co-workers with Jesus Christ,
promoting the same cause for which He became man; for which He lived the life of a servant,
and died the death of a malefactor and a slave. They may also be called fellow-workers with the
Holy Spirit, whose great office it is to sanctify depraved creatures, and prepare them for the
refined happiness of heaven. They also act in concert with angels; for what are these glorious
creatures but ministering spirits sent forth to minister to them that shall be heirs of salvation?
(Heb 1:14). An angel once condescended to call a minister of the gospel his fellow-servant (Rev
19:10). Ministers also are engaged in that work in which the apostles went before them. The
office of a bishop will farther appear a good work, if it be considered for what it is that ministers
work. They do not indeed work for a reward upon the footing of personal merit; but they hope
for it on the plan of the gospel, through Jesus Christ. In this view, like Moses, they have a
respect to the recompense of reward (Heb 11:26). And thus it appears, their laborious and
painful work is good--good in itself, good for the world, and good for themselves. (S. Davies, M.
A.)

The ideal minister

The apostle who most boldly maintained the brotherhood of believers clearly recognized the
necessity for order and office in Christian communities.

I. The moral characteristics of the ideal pastor are strongly insisted upon. Strangely enough,
nothing is said about his piety, his love to God, his communion with Him, his delight in Him, his
devotion to Him; but this is naturally presupposed as the basis of the rest. It is not alluded to
here, partly because Timothy did not require to be reminded that personal religion is the first
essential in all spiritual work, and partly because he was less able to judge of inward piety in
others than of the qualities mentioned here.
1. Self-rule is one of the principal of these, and it is to display itself in all directions. The
bishop is to be sober, exercising habitual self-restraint, not only in respect of intoxicating
drinks, but also in respect of indulgence in pleasures of all kinds, setting an example of
dominion over the carnal and sensuous. But temper is to be as much under control as
other passions, for the Christian teacher must be no brawler, no striker, but patient.
2. Again, sound judgment is a qualification much needed by every pastor and teacher. This
is no doubt one reason of Pauls for urging on Timothy, as he does in the sixth verse, that
a pastor in the Church should not be a novice, i.e., a recent convert. If the young life of
a plant be exposed to the glare of the sunshine, death will supervene. And in the life of
every creature--insect, and bird, and beast, and most of all in the life of man--the period
of development must precede the period of manifestation.
3. Another characteristic of the ideal minister should be open-heartedness and open-
handedness. The phrase given to hospitality in Authorized Version, or more correctly
a lover of strangers, denotes what was relatively more important then than now.

II. The relations of the minister to those around him, his right relation with God being pre-
supposed.
1. He is to be the husband of one wife.
2. Then allusion is made to the pastors own house as distinguished from Gods house. So it
is urged that any leader in the Church should rule well his own house, having his
children in subjection with all gravity. On which Dr. Reynolds has beautifully said, The
child-life of the pastors home should suggest the sacred ness of a temple and the order
of a palace. And is not this true for us all? Is it not in the home that we are the most
tested, and is it not there we can best glorify God?
3. The relation the pastor should hold towards the world. Much stress is laid in this passage
on being blameless, and having a good report of them that are without--those,
namely, who are outside the kingdom of Christ. We cannot afford, as Christs
 representatives, to defy the worlds opinion about us so far as moral reputation is
concerned. The world is a poor judge of doctrine, of motive, and of religious hopes and
thoughts; but it is a keen and on the whole an accurate judge of character; and when the
members and leaders of the Church are recognized by the world as honest, sincere,
trusty, pure men and women, Christ will win the day against His foes. (A. Rowland, LL.
B.)

Preference for the ministry

A remarkable avowal of the late Senator John A. Logan is reported by a clergyman in a letter
to us. He says that in talking with the senator not long before his death, Logan said: I have
often thought that I would like to be in the ministry. I replied: To have done that, general, you
must have surrendered many ambitions. That, was his noble reply--that would be nothing.
The end will soon come, and these things will then be seen to be worthless. I was convinced of
his transparent honesty when he uttered these words, and am of opinion that he simply spoke as
he believed and felt. (Philadelphia Press.)

The dignity of the Christian ministry

Moreover, if we weigh all things in the balances of justice, we shall see that there is no king,
whatever may be the pomp that surrounds him, who as a king is not in dignity below, I will not
say a bishop only, but even a simple village pastor, regarded as a pastor. We have only, in order
to realize the fact, to cast our eyes on the functions of the pastor and of the king respectively.
What do the labours of princes regard? Is it not that evil-doers may be kept down by the
vigilance of the law, and that the good may not be disturbed? That is to say, so to act that the
persons and property of the citizens of the state shall be in safety? But how much more excellent
is the aim of the minister of the gospel, who desires to establish in each individual soul the
serenest tranquility by quieting and subduing the lusts of the world! The kings labours are
intended to secure that the state shall live at peace with its neighbours; the priests aim is that
every one may be at peace with God, that each may possess peace within, and that no one may
have it in his heart to injure another. The prince designs to protect the house, lands, and cattle
of particular persons from the violence of depredators. But what does the priest design? To
defend the property of the souls entrusted to him, their faith, their charity, their temperance,
their purity against the assaults of the devil; property which confers happiness on those who
possess it, and the loss of which plunges them into the direst misfortune... In one word, all that
comes under the management of the prince is earthly and transient; but that which occupies the
pastor is divine, celestial, eternal. And, therefore, as much difference as there is between the
heaven and the earth, between the body and the soul, between temporal goods and eternal
possessions, so much difference is there between the functions committed to the king and the
trust devolved on the priest. (Erasmus.)

A well-governed family
When there is to be a real order and law in the house, it will come of no hard and boisterous or
fretful and termagant way of command. Gentleness will speak the word of firmness, and
firmness will be clothed in the airs of true gentleness. How many do we see who fairly rave in
authority, and keep the tempest up from morning till night, who never stop to see whether
anything they forbid or command is in fact observed! Indeed, they really forget what they have
commanded. Their mandates follow so thickly as to crowd one another, and even to successively
thrust one another out of remembrance. The result is, that by this cannonading of pop-guns, the
successive pellets of command ment are in turn all blown away. If anything is fit to be forbidden
or commanded, it is fit to be watched and held in faithful account. On this it is that the real
emphasis of authority depends, not on the windstress of the utterance. Let there be only such
and so many things commanded as can be faithfully attended to; these in a gentle and film voice,
as if their title to obedience lay in their own merit; and then let the child be held to a perfectly
inevitable and faithful account; and by that time it will be seen that order and law have a stress
of their own, and a power to rule in their own divine right. The beauty of a well-governed family
will be seen in this manner to be a kind of silent, natural-looking power, as if it were a matter
only of growth, and could never have been otherwise. (Horace Bushnell.)

Luther and his children

Luther used to teach his children to read the Bible in the following way. First, to read through
one book carefully, then to study chapter by chapter, and then verse by verse, and lastly word by
word, for, he said, It is like a person shaking a fruit tree. First shaking the tree and gathering up
the fruit which falls to the ground, and then shaking each branch and afterwards each twig of the
branch, and last of all looking carefully under each leaf to see that no fruit remains. In this way,
and in no other, shall we also find the hidden treasures that are in the Bible. (J. Stewart.)

A minister above the love of money

A little while ago, in Calcutta, a native, a Christian merchant, was deeply interested in a
community of outcasts, and he made an offer of 60 a-year to any native Christian who would
go and live among these people, and teach them the Word of Life. The offer had no sooner been
made than a candidate for the office appeared. Who was he? As humble and devoted and
consistent a Christian as you ever met. He was a professor in a missionary college, M.A. and
LL.B. of the Calcutta University, and drawing a salary of 200 a year. Such was the candidate for
this office of 60 a year! (Christian Herald.)

A liberal bishop
Bishop Barings generosity and munificence were unbounded. One instance may be given out
of many. He was spending the Sunday with a vicar blessed with very moderate means and a
large family. His lordship noticed the pale faces of the children, and said to their mother, You
must take these little ones to the seaside, and their father, too, must have a complete rest. I will
provide his duty for six weeks. The good lady wondered where she was to find the wherewithal
to carry out this excel lent scheme. As the bishop, however, shook hands with her on leaving he
put a 50 note into her hand in the kindest way, and solved the difficulty. It is not, however,
every one who has such hereditary wealth as the late Bishop of Durham. (Christian Herald.)

Ministers not contentious

(Revised Version):--How a soft answer can turn away wrath, as well as dissatisfaction, is
illustrated in the following anecdote of the late President Wayland. Deacon Moses Pond went to
Dr. Wayland once with the complaint that the preaching did not edify him. Im sorry, said the
pastor; I know they are poor sermons. I wish I could make them better. Come, let us pray that I
may be able to do so. The deacon, telling the story, used to say, Dr. Wayland prayed and I
prayed; he cried and I cried. But I have thought a hundred times that it was strange that he did
not turn me out of the house. I tell you there never was a better man nor a greater preacher than
Dr. Wayland. (W. Baxendale.)

Apt to teach.--
The pulpit a light and Tower
These three words are but one in the Greek. Ignorance is the inheritance of our fall in Eden.
The grand work of the ministry of Christ is to illuminate the darkened mind. There is a fire that
does not give light, and a cold phosphorescent flame that yields no heat. Our teaching, while it
dispels the darkness of sin, must shed its beams to warm the frozen virtues into life.
1. To meet the claims of a good teacher one must he willing to learn. The apostles, dropping
their nets and other worldly craft, went to a school of the prophets, such as never before
or since existed on earth. Its sole instructor was the Great Teacher, the Creator of all
things. They learned wisdom without a book from the source of all knowledge.
2. If we would be apt to teach, we must have a lesson to impart.
3. To be apt to teach, one must be master of the lesson he would impart.
4. To be apt to teach, a sacred enthusiasm is indispensable.
5. To be apt to teach under the wings of the Eternal Spirit, Holy Dove, we must gather
strength and success by prayer.
6. Apt to teach, finally, has the element of faith. (W. H. Van Doren.)

Take care of the Church of God.

Pastoral care
Observe the sacred charge committed to Gods appointed bishops, or shepherds, or pastors. I
should, first of all, insist that Christs pastors, who take care of the Church committed to their
charge are to take care of their food--that they shall have nothing to eat but what is pure and
wholesome. That in the care which Gods servants have to take of the Church committed to their
charge, they have to nourish three descriptions of character, or three classes of the family
specified in Scripture--as babes, young men, and fathers. This care taken of the Church must be
with all tenderness, but with all firmness, and under the consciousness of responsibility. It must
be with all tenderness. We must be gentle, as the apostle says, even as a nurse cherisheth her
children; and because we were desirous of your welfare, we were ready to impart unto you our
own souls, because ye were dear to our souls. But we are not only to use tenderness--in
meekness instructing those that oppose themselves--towards the lambs, the weak lings, the
little ones; but we must use all firmness. Moreover, if we would fake care of the Church of God, it
must be by keeping our hearts and thoughts fixed on our responsibility. (J. Irons.)

Not a novice.--
Vanity in preachers

I. Young preachers are especially subject to such vanity. It is the novice that is liable to be
lifted up with pride.
1. The young are naturally disposed to over-rate their abilities.
2. They are peculiarly susceptible to adulation. The more unenlightened and unreflective
men are, the more they are given to flattery.

II. The devils destiny must follow such vanity. Fall into the condemnation of the devil. (The
Homilist.)

Ministerial pride rebuked

An aged Scotch divine had occasionally to avail himself of the assistance of probationers. One
day, a young man, very vain of his accomplishments as a preacher, officiated, and on descending
from the desk, was met by the old gentleman with extended hands, and expecting high praise, he
said, No compliments, I pray. Na, na, ha, my young friend, said the parson, nowadays Im
glad o onybody. Rowland Hill on ministerial work:--No man ever had stronger views than Mr.
Rowland Hill of the true nature of the ministerial work, and of the necessity of a humble
dependence on the Lords assistance for a blessing in it. One of his remarks was, If favoured at
any time with what is called a good opportunity, I am too apt to find myself saying, Well done!,
when I should lie in the dust, and give God all the glory. Another was, Lord, make me
distrustful of myself, that I may confide in Thee alone; self dependence is the Pharisees high
road to destruction. He was accustomed strongly to urge on all who entered the sacred office
the necessity of maintaining Christian and heavenly tempers among their people. Some folks,
he would say, appear as if they had been bathed in crab verjuice in their infancy, which
penetrated through their skins, and has made them sour-blooded ever since; but this will not do
for a messenger of the gospel; as he bears a message, so he must manifest a spirit of love. He
used to like Dr. Rylands advice to his young academicians--Mind, no sermon is of any value, or
likely to be useful, which has not the three Rs in it,--Ruin by the Fall, Redemption by Christ,
Regeneration by the Holy Spirit. Of himself he remarked, My aim in every sermon is a stout
and lusty call to sinners, to quicken the saints, and to be made a universal blessing to all. It was
a favourite saying with him, The nearer we live to God, the better we are enabled to serve Him.
Oh how I hate my own noise, when I have nothing to make a noise about! Heavenly wisdom
creates heavenly utterance. In a letter to Mr. Jones, he observes, There is something in
preaching the gospel, with the Holy Ghost sent down from heaven, I long to get at. At times I
think I feel somewhat like it, and then I bawl almost as bad as the Welshman. If we deal with
Divine realities, we ought to feel them such, and the people will in general feel with us, and
acknowledge the power that does wonders on the earth; while dry, formal, discussional
preaching leaves the hearers just where it found them. Still, they who are thus favoured had
need to be favoured with a deal of humility. We are too apt to be proud of that which is not our
own. Oh humility, humility, humility! It is no wonder, with such impressions as to the nature of
his work, and the state of his mind, that Mr. Rowland Hills preaching was so honoured and
blessed of God. Lord, help! was his constant and earnest prayer, and it was heard. (Scottish
Christian Herald.)

Humility in ministers
The Rev. George Gilfillan, who died in 1877, was not only an author of some distinction, but a
wit. A congregation to whom he had been preaching presented him, when a probationer, with a
suit of clothes; and after he had put them on, the old ones were tied up in a bundle. Where shall
I send them? said the tailor. I will take them myself, said Mr. Gilfillan; I have carried them
too long upon my back to be ashamed of carrying them under my arm. There was no false pride
about him. He gave due honour to old friends. (Christian Herald.)

Ministerial pride rebuked

The American religious journal, the Independent, relates the following story of rebuked
vanity, which was told recently in a gathering of ministers, by the Rev. Dr. Gould, of Worcester.
A certain Rev. Samuel Smith had been discoursing very learnedly and loftily, and was now
walking home with his brother, eagerly waiting for some word of commendation. Not finding it
forthcoming, he dropped a slender oblique hint, to see what could be drawn out. He was
somewhat startled and shocked by the outburst: I tell you, Sam, what it is. Instead of preaching
Jesus Christ and Him crucified, you seem to have been preaching Samuel Smith and him
dignified. How necessary it is for preachers of the gospel to hide themselves in the shadow of
Christs Cross, and to forget themselves in the majesty of the message which they deliver.

I. A minister of good report:--About thirty years ago the present Bishop of Minnesota went to
Chicago, and built a church near the business centre of the city. In those days there were no
street cars, and it happened that the reverend gentleman took up his residence in West Chicago,
convenient to an omnibus line. It frequently occurred that the omnibus would be crowded, and
many obliged to take deck passage. The writer was riding on the seat with the driver one
Saturday night, when the conversation turned upon Sunday labour and the consistency of
professed Christians, the driver thinking it rather hard that he should be obliged to labour on
Sunday, while others should take their rest. It appeared from his conversation that his faith in
Christianity was rather weak; but turning to me he said, with considerable emphasis, There is
one clergyman whom I respect and believe to be a consistent Christian. Being a little curious to
know who the clergyman was, and upon what evidence he had based his opinion, I asked him for
an explanation. Well, said he, there is the Rev. Mr. Whipple, who built that church down
town; he has a free pass over this line, but walks down and back on Sundays rather than
compromise his Christianity; that proves to me that he is a consistent Christian. It sometimes
occurs that a clergymans most eloquent sermon is being preached when he least expects it; and
any private Christian may preach the same kind of sermon. (Christian Age.)

The causes and remedies of pride

You can hardly fail to perceive that this reasoning of St. Pauls proceeds on the supposition
that they who know but little are most in danger of pride. It is just because man is a novice that
he is likely to be lifted up. Is it not a confessed and well-known fact that the arrogant and
conceited person is ordinarily the superficial and the ignorant? You will hardly ever find the
man of real power and great acquirement other than a simple and unaffected man. It would
scarcely ever lead you to a false estimate of persons, were you to take it as a rule, that where
there is the manifestation of conceit, there is shallowness of intellect. And why is this, but
because he who knows most is most conscious how little he knows? Can he be vain of his mental
power who, having applied it to the investigation of truth, has discovered little more than that
truth would exhaust power a thousand-fold greater? Can he be proud of his scientific progress
who, having laboured long and hard, finds himself only a beginner, so vast are the spreadings
which lie dimly beyond? Oh! it is not, and it never will be, the man of experience who shows
himself haughty and conceited. We have thus taken the case generally of a novice in knowledge,
as it helps to place under a clearer point of view the gist of St. Pauls argument--namely, that
ignorance is the great parent of pride. But we will now confine ourselves to such particular
branches of life as must have been referred to by the apostle, when he penned the direction for
the exclusion of a novice; and forasmuch as it is the novice in Christian doctrine of which he
speaks, we shall perhaps thoroughly compass his argument if we give our attention to
knowledge of ourselves, in the two grand respects of our state by nature and our state by grace.
Of all knowledge there is confessedly none which is either more valuable in itself, or more
difficult of attainment, than self-knowledge; none more valuable, for a man has an
immeasurably greater interest or deeper stake in himself than in the whole surrounding
universe; none more difficult of attainment, for we have it on the authority of the Bible itself,
that none but a Divine Being can search the human heart. And if we were not able to show of all
knowledge whatsoever that it is a corrective of pride, or at least reads such lessons to each, as to
his incompetence and insignificance, as leaves him inexcusable if he be not humble, we should
have no difficulty in doing this in regard to self-knowledge. Let it be, if you will, that the study of
stars in their courses might tend to give a man high thoughts of himself; for, indeed, till you look
closely into the matter, there is something ennobling--something that seems to excuse, if not to
form, a lofty estimate of power--when, with daring tread, the astronomer pursues the heavenly
bodies into untravelled regions, tracking their wanderings and counting their revolutions; but in
regard, at all events, of self-knowledge, there can be no difficulty in showing to any one who will
hearken that pride can subsist only where this knowledge is deficient. If we consider man in his
natural condition, how could any one be proud who thoroughly knew that condition? Self-
knowledge--knowledge of the body--as appointed to all the disorders of the grave, would be the
most effectual corrective to the self-complacency, of which beauty is the food. Who, again, could
be proud of rank, puffed up because of some petty elevation above his fellow-men, who was
deeply aware of his own position as an accountable creature? Who, once more, could be proud of
his intellectual strength, of his wit, his wisdom, his elocution, who knew the height from which
he had fallen--and saw in himself but the fragments--we had almost said the rubbish--of what
God designed and created him to be? Indeed, you have here in the general the grand corrective
to pride. Men have but to know themselves as fallen and depraved creatures, and we might
almost venture to say that they could not be proud. But we have spoken of self-knowledge as
though it were knowledge of man in regard only of his natural condition. We must, however,
consider him as a redeemed being, and not merely as a fallen; for possibly, though knowledge of
him in his ruined state be the corrective of pride, it may not be the same with knowledge of him
in his restored state. Yes, a slight knowledge of the gospel, so far from generating humility, may
even tend to the fostering pride. There is such an opposition between man ruined and man
redeemed, if in the one state he may be exhibited as loathsome and worthless, in the other he
may be thought of some such importance as ransomed by Christ whilst angels were left to
perish, that it is hard to avoid on first hearing of the gospel, feeling that, after all, our
degradation must have been exaggerated and our insignificance overdrawn. Thus the novice is
once more in danger of being lifted up with pride. As the novice in that knowledge which has to
do with man fallen, so the novice in that knowledge which has to do with man redeemed, is
liable, through his knowing but little, to the thinking more highly of himself than he ought. And
will not the danger diminish as the gospel is more thoroughly studied and understood? Yes,
indeed; for what were it but the worst libel on the system of Christianity to suppose it not
adapted to the producing humility? And if to this argument for humility, which is interwoven
with the whole texture of the gospel, you add the constant denunciations of that gospel against
pride--its solemn demands of lowliness of mind as essential to all who would inherit the
kingdom of God--you will readily see that the further a man goes in acquaintance with the
gospel, the more motives will he have to the abasing himself before God. Redemption as a
scheme of wonders into which the very angels desire to look, may kindle in him a dream of his
importance; but redemption as emanating from free grace, will convict him of his nothingness;
and redemption as requiring from him the mind which was also in Christ, will cover him with
confusion. And thus we reach the same conclusion, when we examine self-knowledge in regard
to our condition as redeemed, as we reach when we examine it in regard of our condition as
fallen. It is the novice who is in most danger of pride; it is his being a novice which exposes him
to danger. (H. Melvill, B. D.)

1TI 3:8-13
Likewise must the deacons be grave.

The ideal deacon

I. Deacons should be of noble character (1Ti 3:8).

1. They were to be grave--i.e., of serious deportment--not sharing in the follies and gaieties
of pleasure loving cities like Ephesus, but revered as men living in a higher and purer
atmosphere.
2. Not double-tongued, saying one thing to this man and another to that, and thus giving
rise to misunderstandings and differences. Gossip is sometimes as harmful as slander.
3. Not given to much wine. Such temper ance should be a characteristic of any true
Christian, and is absolutely essential to one who would lead and represent the Church.
 4. Not greedy of filthy lucre, or base gain.

II. Deacons should re strong in the faith (1Ti 3:9). Holding the mystery of the faith in a pure
conscience.

III. Deacons should be trusted by the church (1Ti 3:10). Let these also first be proved, for
their qualifications ought to be evidenced and recognized, in order that they may have the
confidence of their brethren.

IV. Deacons may look for the recompense of reward (1Ti 3:13). The phrase purchase to
themselves a good degree, or, as in Revised version, gain to themselves a good standing,
includes the idea of obtaining high reputation amongst the brethren; and that is not without its
value. But it implies, also, advance in faith, in courage, and in wisdom, as the result of active and
faithful service. And this is the preparation for, and the pledge of the honour which will be given
in, the last great day--honour which will vary among the saints according to the measure of their
capacity and fidelity. (A. Rowland, LL. B.)

Double tongued
During the civil war in America, three Northern officers were appointed on a commission with
three Southern officers, after the battle of Prairie Grove, to negotiate an exchange of prisoners.
While the commission was sitting, an aged farmer strayed into the room, thinking it was the
provosts office. His eyes were dim, but he quickly noticed the uniforms, and supposing himself
in the presence of the Northern staff, began protesting his loyalty to the Union. One of the
officers facetiously advised him to be cautious, and, pointing to the Southern officers, told him
to look at them. The old man put on his spectacles, and recognizing the uniform, explained that
his heart was with the South in the great struggle, and that his only son was a soldier in the
Southern army. Gazing around the room, he recognized the Northern uniforms also, and was
bewildered. At last he leaned both hands on the table, and surveying the entire party, he said,
Well, gentlemen, this is a little mixed; but you just go on and fight it out among yourselves. I
can live under any government. (Christian Herald.)

An equivocal life to be avoided

Some time ago two travellers went to Africa. Coming to a lake, one sought to find whither the
current tended by throwing a float on its surface; and slowly, but surely, it floated eastward.
The current is eastward, said the traveller, satisfied with his discovery. Some time afterwards
another traveller stood by the same lake, asking himself the same question, Whither does the
current tend? He, too, cast a float upon the surface of the water, which at once floated
westward. The current is towards the west, he said; and, following out his discovery, he gained
its out-let, and so traced it to where it emptied itself into the Atlantic Ocean. Let us see to it that
our life is not uncertain, like this lake, at one time seeming to be going heavenward, and at
another seeming to be going with the world. But rather may we, who bear the name of Jesus, let
our lives run like a quiet and steady stream, and, as we go, leave a bright record of our lives
behind us. (Christian Herald.)

Holding the mystery of the faith.

Accepting mysteries of the faith

I can drink of the clear cold spring, and be refreshed, though I may not hope to pierce the
awful foundation of granite from whence it comes rushing up. I can take of the grain of the
tawny sheaves, or of the laden vine, though I cannot tell how the unconscious root and fibres
select, elect--never mistaking--out of a common soil that which shall produce their specific fruit.
I can rejoice in the shining sun, and fan my cheek with the breathing wind, though I am ignorant
as an infant of the great palace of light, and know not when the wind cometh, nor whither it
goeth. Even so; I stoop my parched lips to the living water, and I rise revived; and I know not
man nor woman who ever sought to do so and was hindered. I am content with that. (A. B.
Grosart.)

The mystery of the faith

I. Now there is a prevailing error to which we are exposed in the present day, of not
sufficiently recognizing in revealed truth mysteries which lie beyond the reach of human
comprehension. By far the greater portion of the doctrines which compose the scheme of
Christianity are mysteries which pass mans understanding. Such, for example, is the doctrine of
the Trinity in Unity. Here, however, let me observe that although a mystery, it is a mystery of
faith. It is not a revelation of which the mystery affords any excuse for unbelief. It is a mystery, I
confess, upon Gods part, of incomprehensible wisdom, power, and love; but yet it is a mystery
upon which we may rely with the fullest assurance. It is the more important to observe this,
because there are many minds before which the mysteries of Divine truth present themselves as
an apology for unbelief. The facts of Christianity, and the doctrines which flow out of them, are
amply attested. There is a marvellous self-evidencing property in the Gospel. Crowded though it
be with mysteries, it is so constructed as to bespeak its suitableness to the moral necessities of
the fallen. We appeal, then, not only to the evidence upon which the truth of the gospel rests, as
contained in Gods Word, but also to the results which have attended its proclamation, in
corroboration of its claim, mystery though it be, to implicit faith. It is this mystery which has
conferred upon mankind ten thousand blessings for time, the pledges and foretokens of yet
richer blessings in eternity.

II. But here the practical question arises, what is it to hold the mystery of the faith in a pure
conscience; or, in other words, to what course of action are we summoned by the direction
which the apostle here gives? Now, a pure conscience is a conscience void of offence towards
God and towards man. It is a conscience enlightened by the Holy Ghost, and free from
accusation, whether on the ground of duty omitted or of precept infringed. To hold the mystery
of the faith in a pure conscience, is therefore to be so under the influence of revealed truth as to
be thereby impelled to practise all that God has enjoined, and to avoid whatsoever God has
forbidden. Now, for nothing is the Bible more remarkable than for the practical nature of all its
disclosures. There is not a doctrine of revealed truth which is not both designed and adapted to
influence the daily life and conversation; and never can the truth be held in a pure conscience
but where the creed which is professed is exemplified in the conduct. Take, for example, any of
the elementary truths of revelation, and you may discern at once their practical character. There
is the revealed truth of the omnipresence of God, a truth which no man can hold the mystery of
the faith and yet deny. According to this doctrine, we believe that God is everywhere and at all
times present. Never can we escape from His observation--never elude His watchful inspection.
This is a part of the mystery of the faith. And so with regard to every component part of the
mystery of the faith. To hold it in a pure conscience is to allow every Christian doctrine to have
its legitimate influence over the entire walk and conversation. This, then, it is to hold the
mystery of the faith in a pure conscience. It is to make every revealed doctrine a fresh motive
for striving after moral perfection. Alas! there may be a holding the mystery of the faith, but
not in a pure conscience. There may be familiarity with Christian truth, orthodoxy of creed,
clearness in the enunciation of the Gospel mysteries, zeal in the maintenance of the truth, and
skill in contending against error, where, nevertheless, we look in vain for a correspondence
between the profession of the lip and the language of the daily life. The mystery of the faith is
held; it is expounded, professed, defended, and yet it is not held in a pure conscience. Its
influence is counteracted by a life not regulated by the principles confessed. (Bp. Bickersteth.)

1TI 3:11
Even so must their wives be grave.

The pastors wife

A good example is the pastors first ministry, and Paul associates the wife in this ministry,
when he wishes the wives to be grave, not slanderers, sober, faithful in all things. This has
been felt to be so important that in certain churches, those of Hungary, the minister has been
made positively responsible for the conduct of his wife. He is everywhere so morally, and the
responsibility is a grave one, the ministry may suffer considerably if it is not regarded. How
much may the humours and vices of the wife (slander, avarice, negligence, display, etc.),
compromise the respectability of the pastor? And conversely: Julian the apostate, observing that
one cause of the success of the gospel was the purity in the manners of its followers, and
especially its ministers, and wishing to enable paganism to compete with Christianity, ordered
the pagan priests to maintain their wives, children, and domestics in the same sanctity of
manners. (Vinet.)

Talebearing discouraged
Hannah More had a good way of managing tale-bearers. It is said that whenever she was told
anything derogatory of another, her invariable reply was, Come, we will go and ask if this is
true. The effect was sometimes ludicrously painful. The tale-bearer was taken aback,
stammered out a qualification, or begged that no notice might be taken of the statement. But the
good lady was inexorable; off she took the scandalmonger to the scandalised, to make inquiry
and compare accounts. It is not very likely that anybody ever a second time ventured to repeat a
gossipy story to Hannah More. Milton being asked if he intended to teach his daughters
languages, replied, No, one tongue is enough for a woman! (E. J. Hardy, M. A.)

1TI 3:12
Husband of one wife.

A negligent father
I was once the guest, says Mr. Moody, of a Christian man, whose children were turning out
badly. One night a conversation took place about them; and with tears trickling down his cheek
he said, My four eldest sons turned out badly, and I am afraid that the others are following their
example. I said: Let us look into this thing. Tell me about your family. How many nights do
you go to church? On Sunday night. I am an officer in the church, and I am there on Sunday
night. What about Monday? Oh, I am a deacon, and I am at the church on Monday night.
What about Tuesday night? I am connected with the city government, and I have to attend
committee-meetings of the council. Wednesday night is prayer-meeting, and you go to
church? Yes. That is how you are occupied four nights. What do you do the other three? I
belong to the Masons. I hold a high office in the lodge, and have to be there. That accounts for
five nights. Of course, as you hold a high social position, you are often out at dinner-parties and
committees. You go out perhaps one night each week to dinners and committees. It will
average all that. Then, I said, there is one more night, that is, Saturday night; what do you do
then? Oh, I am superintendent of the Sabbath school, and I lock myself in my room and
prepare the lesson for my Bible-class on the following day. You dont let your children into
your room then, do you? No; certainly not. Then your children have to get off early in the
morning, and they are away from family prayer? Yes; some get off early, and others rise late,
and they are not present at morning worship. And you have to get away as early, as possible to
your business as soon as I get through worship I am off. What time do you take dinner. At six
oclock. You see your children at six. But you are not always prompt. I suppose half-past six, is
it not? Yes, that is about the average. And your meetings begin about half past seven; so that
you have but little time with your children. What have you done for them? And at that very time
he was trying to be made mayor of the city. He dropped his head, and said that he had never
thought of it in that light before. There are many just like that. They are giving their time to
public affairs, to the utter neglect of their children and their homes.
Evils of polygamy
Titus, brother of Africaner, was the only individual on the station who had two wives, and
fearing the influence of example, I have occasionally made a delicate reference to the subject and
by degrees could make more direct remarks on the point which was one of the barriers to his
happiness; but he remained firm, admitting, at the same time, that a man with two wives was
not to be envied, and added, He is often in an uproar, and when they quarrel he does not know
whose part to take. He said, he often resolved when there was a great disturbance, he would pay
one off. One morning I thought the anticipated day had come. He approached my door leading
an ex upon which one of his wives was seated. What is the matter? I inquired. Giving me a
shake of his hand, and laughing, he replied, Just the old thing over again. Mynheer must not
laugh too much at me, for I am now in for it. The two wives had quarrelled at the outpost, and
the one in a rage had thrown a dry rotten stick at the other, which had entered the palm of her
hand, and had left a piece about an inch long, and the thickness of a finger. The hand had
swollen to nearly four times its usual size. Why I asked, did you not bring her sooner? She
was afraid to see you, and would not come till I assured her that you were a maak mensche(a
tame man). Having made an incision and extracted the piece of wood, she was melted into tears
with gratitude, while I earnestly exhorted her to a better way of life. (Dr. Moffatt.)

Purchase to themselves a good degree.--

The good degree
The words refer, in the first place, to a faithful discharge of the duties attached to the office of
the deacon. They that have used the office of a deacon well are they who have laboured in the
diaconate with honour to themselves and glory to their Master; for well is the same word used
in the latter part of the verse, and translated good--a good degree. It is the specific term for the
beautiful in human action, in contrast to the grudging discharge of mere obligation. It implies in
the labourer not only diligence and zeal, but also carefulness and purity of motive; and the best
use of every power and opportunity that God has entrusted to us--the frank, loving, self-
abandoning, self-forgetting discharge of a holy obligation. Such an idea cannot be confined to
any special office, and it is not, therefore, the particular work done which is thrown into the
front, but the grace shown in the mode of doing it--the beautiful discharge of duty for God, in
whatever sphere of the Church it may be, and whatever the exact nature of the duty Which is
done. But, further, the words furnish a stimulating motive to this earnest discharge of duty, by
setting before the souls desire a certain advantage that is to be secured by it. Here we must
carefully put away the idea of buying--that is, of meriting in any way, as if we bargained with
God. It has been thought that the word degree refers to ecclesiastical position and church
office; but such a meaning would be an appeal to professional selfishness, and would be utterly
out of harmony both with the spirit of St. Paul, and with the meaning of his language. We must
look much deeper to find the mind of God. A good degree is a degree full of honour, praise, and
joy, and such as the soul may covet with all the force of a renewed and sanctified affection. In
what consists the good degree, which results from the honourable discharge of duty?

I. It consists in a higher state of spiritual life, a stronger faith, a brighter hope, a more
entrancing and captivating love; in short, a larger possession of god, as if the Deity within flung
His own grace and glory over the soul in which He dwells. Grace is but the souls health, the
restoration of a sin-stricken creature into the full enjoyment for which it was intended. A large
measure of grace is, therefore, a high measure of health--and is not health delightful? Is there
pleasure in the aching head, in the weary limb, in the scorching fever, or the racking pain, or the
feebleness and languor and strange incapacities of sickness and disease? But must not the same
thing be true of the soul? Doubts, fears, alarms, conflicts, strange searchings of heart, dim
gropings of spirit, and occasional agonies of conscience, and the gnawing aching pain of a self-
upbraiding memory, are all the symptoms of spiritual sickness. That the honourable discharge
of every duty promotes the health of the soul is clear enough. The more constantly duty is done,
the more constantly faith and hope and love are present; and then they grow by exercise till they
become the souls habit, its very life, the breath of its being, a part of the living self in the all-
pervading presence and power of God. That this high measure of spiritual life is the good degree
of the text, is shown by the last words, great boldness in the faith. The literal meaning of the
word translated boldness is freedom, frankness, and confidence of speech. It has two relations.
One looks toward man when the soul, rich in its own love for Christ, and actually overflowing
with icy in the Holy Ghost, pours out to others the fulness of its own affection--not with an
effort, but freshly, naturally, spontaneously, as the living spring within the soul itself, the power
of the Holy Spirit of God flows forth into utterance. Such a boldness of speech to others about
their souls implies a glow and warmth of emotion, a strength of experience, and a power of love
such as might fill the soul of an angel. Then there is another meaning of the word. It is used
elsewhere for boldness of access to God.

II. But a good degree includes a further idea, and that is a higher state in glory, a place nearer
God in the world to come, a more perfect knowledge of Him, and a more entrancing enjoyment
of Him for ever and ever. This, we must bear in mind, springs from the other, and is but its
completion. God is infinite. His gifts will be boundless as Himself; His gifts of knowledge, of
holiness, of strength, of joy and rapture, will be infinite. There is in God no limit whatever. If for
all eternity we shall enjoy more and more of God, it will be because the power to enjoy grows by
enjoyment as the soul becomes larger and larger with the God who fills it. Grace here increases
the capacity for glory hereafter. The more grace, the more glory. (E. Garbett, M. A.)

Faithfulness in an inferior position leads to a higher

Dr. Morrison wrote to his friends in England and asked them to send him out another
missionary. A young man from the country came and offered himself. He came to the office of
the Missionary Society and was introduced to the gentlemen of the board and had a long talk
with them. They then asked him to call again in an hour or two, and they would give him an
answer. In talking the matter over after he was gone, they came to the conclusion that this young
man would not do to go as the colleague of Dr. Morrison. Finally, they said to Dr. Phillips, one of
their members: Doctor, you see the young man and tell him that we do not think him fit to be a
missionary; but that if he would like to go out as servant to the missionary we will send him.
The doctor did not like much to do this; but he did it. He told the young man just what the board
said. Now, many a young man would have been angry on hearing this, and would have said: No,
I shall do no such thing. If I cant go out as a missionary, I wont go at all. But this young man
did not feel or act so. After hearing what the doctor said, his answer was: Well, sir, if the
gentlemen dont think me fit to be a missionary I will go as a servant. I am willing to be a hewer
of wood, or a drawer of water, or do anything to help on the cause of my heavenly Master. He
was sent out as a servant, but he soon got to be a missionary, and turned out to be the Rev. Dr.
Milne, one of the best and greatest missionaries that ever went to any country. (R. Newton, D.
D.)

1TI 3:15
That thou mightest know how thou oughtest to behave thyself in the house of God.

What the Church should be

I. The glorious name of the Church--The Church of the living God.

1. It is called the Church. What is a church? It is an assembly; and a Christian Church is an
assembly of faithful men; of men who know the truth, believe it, avow it, and adhere to it.
The Greek word signifies an assembly summoned out of the whole population to exercise
the right of citizenship. An ecclesia, or Church, is not a mob, nor a disorderly gathering
rushing together without end or purpose, but a regular assembly of persons called out by
grace, and gathered together by the Holy Spirit. Those persons make up the assembly of
the living God.
2. But the title grows upon us when we read it as the Church of God. There is a synagogue
of Satan, and there is a Church of God. There are churches so-called which are not of
God, though they take upon themselves His name; but what an honour it is to be one of
the assembly of God, to be one of those whom God has chosen, whom God has called,
whom God has quickened, whom God has sanctified, whom God loves and calls His own
I How honoured is that assembly in which He resides I The title is enhanced in its
excellency by the word which it is applied to God.
3. It is the Church of the living God, not thy congregation, O Diana, though they said of
thee that thou didst fall from heaven, for thou art a lifeless image! What was Diana of the
Ephesians? What life or power was in that senseless block? Timothy knew that the
assembly which gathered in the name of Diana was not called out by a living god. It is a
glorious fact that our God, the God of the Church, liveth and reigneth, and that He shows
His life all around us. We see Him sustaining nature, ruling providence, and reigning in
the midst of His Church; and while we see Him we adore Him. If you have never been
quickened by the Spirit of God, if you are dead in trespasses and sins, what have you to
do with the Church of the living God? Oh ye dead and corrupt, how can ye have
communion with the living in Zion.

II. Her design in reference to God. The apostle speaks of the Church of the living God as the
house of God.
1. I suppose we are to understand by the Church being Gods house, that it is the place of His
worship. As of old the Temple was the holy place to which the children of Israel went up
in pilgrimage, the point towards which they opened their windows when they prayed,
and the place of the one altar and the one sacrifice; so now the Church of God is the sole
place of Gods true worship. He is spiritually worshipped nowhere else. Do not dream, ye
 ungodly, that ye can worship the living God. The first essential to your acceptance is that
ye accept His salvation.
2. But I like better still to get away from the somewhat ceremonious idea of a temple to the
more familiar thought of a house or home. The Lord makes the Church the place of His
indwelling. The thought itself is charming. It is that old prophecy fulfilled, I will dwell in
them and walk in them. God calls His Church a house in the sense of His residing there.
Of the Church we read, God is in the midst of her, she shall not be moved.
3. In his own house a man not only dwells, for he might do that in any inn; but there he feels
himself to be at home, and therefore it is the place of his manifestation. You do not see
the man on the bench, for there you see the judge; nor on business, for there you see the
trader; but at home, with the children, as one of them, you see the man, the father, the
husband; you see his heart and soul. And God is not seen in all the universe with
anything like the degree of clearness that He is beheld in the midst of His people. The
Lord God is more gloriously manifested in His people than in all the works of creation.
4. A mans house is also the place of his paternal rule, In the Church we are under the
present rule of our heavenly Father. In the Church of God you will sometimes see this
very remarkably.
5. Once again, it is for his own house that a man works and spends his strength; it is the
object of his choicest purposes. If a man shall compass sea and land to gain gold, it is for
his house. If he rise up early and sit up late and eat the bread of carefulness, it is still for
his house. And so the great Householder ruleth all things for His chosen family, and the
end and the design of all providence, if we were to trace it to its ultimate object, is the
good of them that love God, and are the called according to His purpose. We will not
leave this point without observing how holy, then, should all members of Christian
Churches be! Holiness becometh thine house. How obedient also should we be; for if
we are a part of the house of God, let it be our joy to submit ourselves to the Master. How
struck with awe ought every church member to be to think that he is built into Gods
house. How dreadful is this place! It is none other than the house of God. At the same
time, how full of love ought we to be, for God is love! A house is no home if love be
absent, and a Church is unchurchly if there be division among the brethren.

III. The design of the Church in reference to the truth. Paul compares it to a pillar and its
pedestal or basement; for that, I think, would be a fair translation. The temple of Diana, at
Ephesus, was adorned with more than a hundred columns of stupendous size. They were mostly
of Parian marble, and were either furnished by the various cities of Asia as offerings to the
goddess, or were contributed by wealthy men and princes. These pillars are said to have been
immense monoliths: single stones of sixty feet in height, and they were set upon a basement
which was elevated ten steps above the surrounding area. Diana had her pillar and her
basement, but she had no pillar or basement of truth, hers was all imposture throughout. Now,
Paul calls the Church of God the basement and pillar of the truth. What does he mean? Notice,
that she is not the creator of the truth, nor the inventor and fashioner of doctrine. Let it be
remembered also, that the figure must not be pushed beyond what it was meant to teach. In a
certain sense the Church cannot be the pillar and ground of the truth. Truth is true of itself, and
owes its origin to God Himself and the nature of things. The Church is not here described as the
deepest foundation of the truth, for the basement of the pillar of truth rests on a rock, and the
Church rests on God, the Rock of ages. But truth in itself is one thing, as truth as existing in the
world is another thing. I daresay the proverb is true, but truth never prevails till some living
mind believes it, vindicates it, and proclaims it abroad. The person who thus takes up a grand
truth, declares it, fights for it, and makes it known, may be very properly called the pillar and the
basis of the cause; for the spread of the principle depends upon him. We may say of the
Reformation, Luther was its pillar and basement; or of Methodism the same might be said of
Wesley. Note how in another place Paul says that James and Cephas and John seemed to be
pillars; that is to say, they were upholders of the good cause. Notice that the text speaks of the
Church of God, meaning all the people of God, and not the clergy alone. What does the
expression mean--the pillar and basement?
1. I think it means, that in the Church the truth should abide. In the Church of the living God
it always does abide, even as a pillar stirs not from its place. In the confession of the
Church made by each one of her members, in the teaching of her ministers, and in the
witness of the whole body, truth will be found at all times. The Church of God is not the
quicksand of the truth, but the pillar and pedestal of it: she is not the floating island of
the truth, but the eternal column of it.
2. It means that in the true Church the truth is uplifted as upon a pillar. Truth not only rests
there as a pedestal, but it stands upright as a pillar. It is the duty and the privilege of the
Church of God to exalt the truth into the open view of all mankind. Possibly you may
have seen the column of Trajan, or the column in the Place Vendome in Paris; these may
serve as illustrations. Around these shafts you see the victories of the conqueror pictured
in relief, and lifted into the air, that all may see them. Now, the Church of God is a pillar
which lifts up and publishes, far and wide, the achievements of our conquering Lord.
3. Again, a Church is intended by God to set forth the truth with beauty; for in a temple
pillars and columns are meant for ornaments as well as for service. Gods service should
be formed in the beauty of holiness.
4. Once more, it is the Churchs business to maintain the truth with all her might. She is set
as a brazen wall and an iron pillar against all error.
The truths which may be derived from the text are of one order.
1. The whole Church is to maintain the truth.
2. Next, remember that a Church is unchurched which is not faithful to the truth.
3. Next, recollect that any Church fails in her design as being the pillar and pedestal of the
truth in proportion as she departs from the truth. (C. H. Spurgeon.)

Proper behaviour in Gods house

It was no vain superstition which prompted old Dr. Johnson to uncover his head, while
standing within the deserted walls of a ruined chapel, in the Orkneys, saying to his less devout
companion, I look with reverence upon every place that has been set apart for religion. The
crying sin of our own day is the sin of irreverrence the only occasion when our blessed Lord is
said to have been angry, was when He saw His Fathers house profaned. Many years ago, a
worthy minister of the Scottish Kirk, attended a missionary meeting in London, and spent a
Sunday there. A journey from Scotland to the great city was then not so common an occurrence
as to pass without notice, and, on appearing in his own pulpit again, he wished to improve the
occasion for the spiritual benefit of his flock. He accordingly remarked, in the course of his
morning sermon, I have three wonders to tell you of to-day, which I saw when in London, and
then went on in his usual vein of preaching, without the slightest reference to his promise. On
leaving the place of worship, many inquiring looks were cast at the worthy man, as much as to
say, You have forgotten to tell us the three wonders! At the afternoon service the building was
crowded to overflowing, curiosity (as usual) bringing out more people than a sense of duty. After
concluding the accustomed worship, the venerable preacher remarked, Well, my friends, I have
now to tell you of the three wonders I saw in London. Amidst breathless silence, he thus went
on: The first wonder I have to tell which I saw in London is, when I took my place in the pulpit,
the folks were all waiting for me, and I had no occasion to wait for them; and I never saw the like
of that here. The second wonder which I saw in London is, that as the prayer was drawing to a
close, there was no jostling and making a noise; and I never saw the like of that here. The third
wonder is, that there was no reaching for hats, and bundling up of Bibles, when the last psalm
was a-singing, and no going out while the blessing was being pronounced; and I never saw that
here, till this afternoon. Church manners have certainly improved very much, everywhere, since
then, but the day has not yet dawned when most congregations would not be the better for
hearing this simple story. We have come to this place to worship God, and we may properly ask
ourselves whether we have really been doing what we came for? Have we borne our part in the
solemn service with heart and voice? The responsive part of our beautiful worship is one of its
most striking and important features. There is something so animating in the hearty acclaim of a
multitude of voices, that every tongue should be unloosed, and every heart give utterance to its
gratitude and joy. What would be thought if but a single bird should celebrate the dawn with
his feeble note? It is when the air is filled with melodious voices, and, when from every bush and
tree-top, and through all the fields and groves, there is the cheerful commingling of tuneful
praise, that the responses of the birds are worthy of the morning. And, surely, the service of the
temple calls for a spontaneous utterance from all the worshippers. Who that has listened to the
waves, as they come breaking upon the shore in distant, strong and stately rhythm, has not felt
their power? And there is nothing like this massing of sound to be moving and inspiring. There
are times when the still small voice shall suffice; but, for the ends of public worship, even the
inanimate world bespeaks something more (John Cotton Smith). We are learning to behave
ourselves properly in Gods holy temple, here, that we may enjoy the worship of the heavenly
sanctuary hereafter. The things which we now behold are but shadows of the true and the
enduring. (J. H. Norton.)

The Church the house of God

I. Here is The Church of God. In common discourse, we generally mean by this word a
building set apart by Christian people for public worship; but it is doubtful whether the Greek
term which we translate church, is ever used in Scripture in this sense. The original word
signifies an assembly, an assembly of any kind; and it is frequently so translated in our English
Testament. But we must follow the word yet farther. It is often used to signify all the churches
that are in existence at the same time on the earth. And even yet we have not done. There is one
meaning more which the expression bears, and the highest of all. It has nothing to do now,
however, with the merely nominal Christian; it takes now a purely spiritual though a wide sense.
By the Church, then, as we are using the word to-day, we mean all the people of God of every age
and nation viewed as one assembly. This we are now to look on in a particular light.

II. It is a house.
1. It has a foundation. And it is one part of vital godliness, and the main part, to understand
this. It is not self-evident. Men do not see the foundation of a building. The child that
comes into this house of prayer never thinks of the buried work which bears up its walls.
Set him to build a mimic church in imitation of it; he lays no foundation whatever. But
the architect, the practical workman, begins with the foundation. He cannot overlook it,
for he understands its importance. So the mere pretender to godliness thinks that the
Church has little to do with the Lord Jesus, but to bear His name. He imagines that he
himself can do without Him.
2. The materials, too, of this house are found mentioned in Scripture. They are, however, the
very last we should have thought likely to build it. We come, then, to this conclusion--no
meanness, no guilt, will cause God to reject any one of us. But though all alike earthly
and all vile, yet these materials, in some points, differ very much from each other. We see
among them men of all countries, all classes, all characters, all ages; here a poor man,
 there a rich and noble one; here a man of the loftiest intellect. One thing more, however,
must be said of these materials--in all this diversified mass there is nothing to be found
which is not prepared for the heavenly building before it goes to it. True, God does
choose in His wonderful mercy earthly and base materials wherewith to build His house;
there could not be baser; but He does not leave them base, no, nor yet earthly. He works
on them. Though He does not find them fit for heaven, he makes them so.
3. But materials, however selected and prepared, will not of themselves form a building, no,
not even if east on a good foundation. There must be, further, a putting of them together.
They must be sorted and arranged and united; each one must go into its proper place;
otherwise they will be a confused heap, not a house. Now, there is a great overlooking of
this fact amongst us, as applied to the Church. We almost forget that God has a Church.
We feel as though we stood alone before Him, and were to be saved alone.

III. We have now looked at the Church as a house, but the text goes farther; it calls it The
House of God.
1. He is the Builder of this house. The plan of it is His, and so is the progress and
completion.
2. He is also the Owner of this house. He is building it for Himself. This people, He says,
have I formed for Myself.
3. And He, too, is the great Inhabitant of this house. It is built for this very purpose, to be a
habitation of God through the Spirit. Behold, says St. John, when speaking of it as the
new Jerusalem, Behold, the tabernacle of God is with men. (C. Bradley, M. A.)

In the house of God

1. Thou oughtest to behave thyself quietly.
2. Thou oughtest to behave thyself attentively.
3. Thou oughtest to behave thyself seriously. (P. Carter.)

The house of God

I. The house of God is the dwelling-place of God.

1. The house of God should be the abode of love. The Church is not only the place where the
Father dwells, but where His sons and daughters live in mutual confidence under the
sway of supreme love to Him. It is this loving confidence which is the essence of a home.
A splendid house with luxurious appointments is not a real home if love is not in it.

III. The house of God should be the sphere of service. The Church is our Lords instrument of
working.

IV. The house of God is to be the maintainer of Gods truth. There seems to be little doubt
that Paul meant what the grammatical structure of the sentence states--that the Church, which
is the house of God, is also the pillar and ground (or basement) of the truth. The Church, then,
is to be what Christ was, the Witness of the Truth. It is through human experience that the world
will know it. Gods truth cannot become influential and living if it is left in texts and creeds, in
symbols and in formulas. It must enter into mens consciousness; it must become a living
experience; it must find expression in character and action, and reveal itself in love, worship,
and obedience. (A. Rowland, LL. B.)
 Which is the Church of the living God.

The Church and soul-life

I am to treat of the Church as the promoter of soul-life among men who are already really
regenerate. Let us proceed, then, to inquire whether or not the Church sustains a developing and
perfecting relation to the soul-life of its own numbers. I take the ground that it does sustain such
a relation, and I argue this--

I. From the general drift of divine revelation as to the influential position which the Church
sustains in the great redemptive economy. One of the grandest facts in the history of man is, that
God has never taken one discoverable step, nor put forth one visible act, for his redemption, but
through the Church. This is true both of the primary and completed history of redemption. Not a
priest was consecrated, not an altar was built, not a victim was appointed, not a bard touched his
lyre, not a prophet raised his voice, and not a hope was cherished in the primary dispensation
under the law, but through the Church. When the elaborated principles and purposes of
redemption were fully enunciated in the finished acts of the gospel, still God spoke and acted by
the Church. His disciples were living scions of the same goodly fellowship. Not a miracle did
Christ work, not a truth did He utter, not a pang did He endure, but for His Church. And His
servants were as their Master in this matter. Every journey which they made, every insult which
they received, every book which they penned, and every martyrdom which they welcomed, was
for the Church. From all this, it is clear that the Church is not a matter of trivial import in the
world, but is one of the great moral forces in the universe. She is no less than the subservient
apparatus of redeeming love, the scaffolding which men and angels mount to pry into the secret
architecture, and steal a thought from this stupendous temple. So that the Church is not the
arbitrary mandate of the servant, but is the authoritative institution of the Lord. She was to form
a sort of centre in Jehovahs boundless empire, the palace of the great King, from which He
should sway the sceptre of moral administration in mercy and in peace.

II. From the intimate relations which exist between her and Christ our life. One of the most
difficult points in this discussion will be to define, with anything like clearness and
comprehensiveness, the specific union which binds Christ and His Church together. Happily our
text introduces us into the central idea of this unity by the use of the one word living--The
Church of the living God. This fearful appellation of the Deity is used very seldom in the
Scriptures, and never but upon occasions and subjects of very great importance. For instance,
we find it in the deep soul-struggle of David when he cries, My soul thirsteth for God, the living
God, indicating the most intense longings of an immortal soul after its original life-sources.
Again, it is used in the supernatural revelation of Christs Divinity, made to Peter: Thou art the
Christ, the Son of the living God. She is called the Church of the living God. Now, we never
read of the Church as the Church of the most high God, although we read of the servants of
the most high God. We never read of the Church of the everlasting God, although we read of the
commandment of the everlasting God. We never read of the Church of the holy God, although
we read that the Lord our God is holy: nor of the Church of the mighty God, although we read
of Christ, that His name shall be called the Mighty God. But when the inspired pen comes to
give us the intricacies of His relations to the Church this mystical language is invoked. She is
coupled with Him either as the Church of the living God, the pillar and ground of the truth, or as
Mount Zion, the city of the living God. Herein we discover the nice distinction which the Holy
Spirit uses in gospel definition. The Church is united to Christ, not as a dead bride, for He is not
the God of the dead, but of the living. She is allied to Him, not as to a God of the imagination,
but as to the Fountain of all vitality. She possesses Him, not as the personated ideal life of God,
but as the God of life--the living God. Here, then, life throbs after life. To be sure, God is the
cause of all causes, the life of all lives, the prolific original of every existence. He is not only the
Universal Life, but the living God universal. In Him all lives live and move and have their
being, from leviathan that lashes the ocean into fury, to the insect that imperceptibly wheels in
the eddies of the air. But in the Church there is an embodiment of every attribute and perfection
of the living God, which forms an inherent indwelling, and not a mere relation of influence.
The life of His inferior creatures gives expression to His government, but the Church gives
expression to His personality, to all His moral nature, and you can see it nowhere else as you
find it there. God dwells in the midst of His Church in tangible reality. The Church can say, as no
other body of men can say, We are made partakers of the Divine nature. The life of the Church
has been her most glorious characteristic; for it is a remarkable fact that, outside of the Church,
no great moral forces have yet been discovered in the elevation and salvation of the race.

III. From the general tenor of scriptural thought and expression, which treats of the Church
as the church.

IV. From the historical life-developments of the Church itself. Real soul-life has always been
found in the Church, and it has not been found out of it. God has always largely wrought out the
life of the Church by the Church. Men never look elsewhere for light but to the sun. Men never
look for soul-life but to the Church. Sometimes that life has been extremely feeble in the Church.
The reason is, that, like all other sorts of life, it has always dissolved itself in a succession of
classified manifestations. You always find it in the same place and under the same conditions.
You always find flower-life in the rosebud, and forest life in the forests. You always find
sympathetic life in the heart, and intellectual life in the brain. Where, then, will you look for
soul-life but in the Church? Where will you look for this overmastering impulse but where the
living God has planted it? Life of His planting is deep seated in that palpitating soul-nature
which is so nearly allied to His own essence. You can only see it in its developments. But where
it exists there will inevitably be first the blade, then the ear, then the full corn in the ear. The
Divine life will develop itself in its fecundity of blessings. A living Deity must have a living
temple. Yet no device of man can fabricate this life; every spark of the fire and every form of the
flame is from the living God. Mans appendages may enfeeble it, mystic observances may out-
dazzle it, but it burns divinest in its own radiance. These are my arguments in support of the
proposition that the Church sustains a developing and perfecting relation to the soul-life of its
own members. Soul-life in the Church is capable of enkindling the same life in others. The
newly-awakened power of this fellow ship out-weighs all other feelings, and subordinates them
to itself. It betokens a coincidence of motive, sentiment, and principle, which enhances the life
of the whole body, and blends the common force of the community into the tenderest
relationships. Their organic life is a sacred trust, and the living God claims its use. They are the
leaven, and in a silent, secret process of fermentation they are, by the forces of their continued
operations, to diffuse the moisture through every particle of the mass. And yet no one must lose
himself in the aggregate--no one must invite insignificance. The most self-depreciating member
can stamp the impress of his moral life on every other living soul of the fellowship. (T. Armitage,
D. D.)

The Christian Church, the House of God

Sacred tropology, by which I understand the various figures and similitudes whereby persons,
characters, and events are brought under our notice, and made familiar to our minds, in the
Bible, opens to the student of Holy Scripture, a field of thought and inquiry at once most
beautiful and instructive. God the Father, for instance, is represented as a King, a Governor, a
Householder, a Parent, a Master. God the Son is brought before us as the Word, a Shepherd, a
Kinsman, a Redeemer, Rock, Light, Vine, Door, Bridegroom, Prince of Peace; God the Holy
Ghost, as Fire, Water, Comforter, Witness, Spirit of Adoption, Fountain. Faithful Christians are
called saints, disciples, children, servants, friends, priests, and kings unto God. Ministers are
designated by suitable titles--watchmen, shepherds, ambassadors, stewards.

I. The house itself, called pre-eminently the house of God. There is fitness, design, beauty,
and force in comparing the Church of the living God, wherewith we have membership, and to
which we owe allegiance, unto His house.
1. Its Builder is God Himself. A system at once so simple and stupendous, as that exhibited
in the origin and end of the Church, could no more have been the result of human device,
than the creation of the universe, with all the harmonies of its movements, and all the
beauty of its parts. Unfathomable love designed, unsearchable wisdom contrived, and
Power Almighty executed that device of goodness to a lost and ruined world embodied in
the gospel. When the command of the Most High came to Moses in the wilderness,
whither he had lead the chosen host, saying, Make Me a tabernacle that I may dwell
among them, every portion of that mysterious tent, even to the very meanest, was to be
made according to a pattern shown him by God Himself. And wherefore? Because it was
to be a type of His Church, in which, as to its spiritual form, character, use,
appointments, end, nothing was to be of human device.
2. Its chief corner-stone is Christ Jesus. The voice of prophecy attests this glorious element
of the Churchs stability.
3. The apostles and prophets are the foundations on which the Church is built.

II. The inhabitants of the house.

1. He hath given Jesus Christ to be the Head over all things to His body the Church, the
fulness of Him that filleth all in all. He, then, is the High Priest over the house of God. He
is the Master of that great family, both in heaven and earth, which is called by His name.
2. The indwellers of this house of God are all they who enter the Church by baptism, in the
name of the Father, and of the Son, and of the Holy Ghost.

III. The blessings of Gods house, the Church.

1. The Church affords shelter and sanctuary to its faithful indwellers. The sparrow, saith
the inspired Psalmist, hath found a house, and the swallow a nest for herself where she
may lay her young; even Thine altars, O Lord of Hosts, my King and my God. Without
the Churchs pale, the sinner is houseless, naked, miserable.
2. The Church, Gods house, is a state of discipline and government. Order is heavens first
law, and without it the whole frame and fabric of Society would fall into cureless ruin.
3. But food is also necessary to the family of heaven, and the Church of God affords it.
4. The great Head of the spiritual family administers His house by stewards.
5. One of the chief blessings in the Church, considered as the house of God, here or in
heaven, is gracious intercourse and communion.

IV. The end for which that house was founded, and that family organized. (R. P. Buddicom ,
M. A.)

The Church of the living God

I. In the first place, then, I observe that the Church bears testimony to a truth--to a special
truth--and in this relation it may be termed the pillar of the truth. It is a pillar of testimony.
That truth is the revelation of God in Jesus Christ. Of that revelation the Church holds the
record, maintains the verity, and illustrates the power. The Church itself is a witness that such a
revelation has been given. We trace this body of Christian believers through past ages, until we
reach a period when it did not exist. It bears witness to the New Testament account of its own
origin. It is itself an abiding evidence to the authenticity of that account. We may try this
evidence by negative and positive tests. In the first place, if the New Testament does not furnish
a satisfactory account of the origin of the Christian Church, nothing else does. Or, if we assume
that there never was an actual personality such as that to which the Church bears witness, and
upon which it is founded--that this is only an ideal life, which, by a process of mythical
evolution, has been developed from a slender reality into that which stands on the pages of the
Gospel--we may well ask, how has this accretion crystallized into such harmony, and produced
an ideal that satisfies the loftiest conceptions of all ages and all men? If such a person could not
have been fabricated, or mythically evolved within the time when we must admit the existence of
our written records, we are driven upon the positive test that such a Being did live and teach and
act, and the Church stands firm as a pillar of testimony to that Divine manifestation in Jesus
Christ. Moreover, while the Church preserves the record and maintains the verity of this
revelation, it also illustrates its power. Again, taking the Church as it stands to-day--an
undeniable, existing institution--and tracing back we come once more upon the fact to which it
ascribes its origin. I need not say what a remarkable period that was in the history of mankind.
An exhausted world, a troubled world, a world lying in the sad twilight of an eclipse. And then,
suddenly, a new era emerging from the old--a sharp, distinct furrow breaking up the surface of
history, new ideas, a new faith, a new life. An evident transformation--in its rapidity, depth, and
thoroughness, really a miracle of transformation. There is no effect without a cause. And for
such a stupendous effect as this there must have been a special cause. Where can we find such a
cause? In the conditions of the old world, just alluded to? That Church stands yet, an
unimpeachable witness to the revelation of God in Christ, and the operation of that truth in the
earth. Divine in its origin like the creative act in the material world, like the procedure of the
material world since the creation it now works by ordinary laws and in human conditions. It is
advanced by human instrumentalities. It is distorted by human errors. It is hindered by human
sins. And yet it manifestly triumphs, as an intrinsic power, through these instrumentalities. It
dissipates these errors. It melts away these sins. It evidently acts as a special truth, a Divine
force, in the world. It changes customs. It moulds manners. It works into laws. It springs up into
beneficent institutions. It transfigures the lives of men. It survives the wreck of dynasties. It
abases the proud. It exalts the humble. It reveals the worth of humanity. It gives to the lowliest a
faith that is more glorious than a crown, a dignity grander than coronation robes. Even when
evoked for evil, it serves the good.

II. I have been speaking of the Church as the witness, the pillar of testimony to a special
truth. In the next place, let me refer to it as in a certain sense the ground of all truth. And, as I
have suggested, there is a sense in which the Church is not only the ground of the special truth
which characterizes the New Testament, but, as it rests upon, so, in turn, it enshrines--or, I
might say, incarnates--the ultimate verity which exists behind all forms of truth, behind the
visible facts which science explores and the invisible things which faith apprehends. Thus it
affirms an eternal and immutable morality, enthroned above the fluctuations of expediency
and the caprice of self-will--a reality of Spiritual Being from which all life springs forth--and so
authenticates conscience, vindicates prayer, explains the order of the physical world, and
interprets the aspirations of the human soul. And this also is certain: the facts of science cannot
be cancelled. Therefore, in relation to the great interests of religion, they must be adjusted. The
Church, as assuming to be the ground of truth, must try them by the simple truth. And, in this
computation, what are facts? The naturalist verifies the objects of his senses and his reason, and
calls them facts. But the Christian believer, in his own consciousness, has the same evidence of
facts. The geologist is not more confident as to the trilobrite in the rock, or the astronomers as
to Sirius in the sky, than is the devout soul as to communion with its Saviour and its God. The
philosopher points his telescope, or arranges his microscope, and tells what God has done in the
world without--in the glittering armies of heaven, or the infusorial myriad fold throbbing with
the universal life. But the mourner takes the lens of faith, and gazing through the broken tomb
of Jesus, commands the horizon of the immortal world. Through the clear-shining of his tears
the penitent looks into his own heart, and in the illumination of Divine love beholds new hopes,
new purposes, new possibilities, quickened in the transfiguration of a regenerated life. He knows
in whom he has believed. He knows what Christ has done for his soul. He knows into what an
atmosphere he mounts by prayer. And here let me make a practical suggestion based upon this
unity of truth. No exhortation to the young minister is more common than that he should study
the Bible. But this does not imply mere textual study. We are studying the Bible when we study
any truth. That live Scripture is to be read, and learned, and applied in the presence of all nature
and all history. We must carry its light into the world around us, and come back with our
knowledge and experience to find in it fresher reality and profounder depths of meaning.

III. But I proceed to observe that this is the Church of the Living God. Not only does it bear
witness to a special truth--not only does it affirm all truth--it is also the vehicle of Divine life. (E.
H. Chapin.)

The Church of the Living God

But what does it mean when it is said so expressly, the Church of the Living God? Is it in
contrast to the temples of the heathen, whose gods are dead, and cannot hear, or speak, or see.
Or does it mean more expressly that it is the Church of God who is living to keep, guide,
bless, and give life to His people; and, therefore, because it is the Church of the Living God, it
can never die. It may be changed, but it cannot die. Christ lives, and we are all members of
Christ. Living members of a Living Head; and from that Head life is ever flowing down into the
body. Therefore, the Church in Him cannot help being a living Church. And we are the
temple of the Holy Ghost who liveth in us. But this is only a part of what it means. It must, like
its great Author, if it is a Living Church, show signs of life. Now, what are the evidences of life?
Let us take the analogy of the human life.
1. To make human life there must be the breath. Every one who lives must, of necessity,
breaths. So it is with the Church, and with every member of the Church. There is a
breath. The Holy Spirit is the breath. We must breathe that breath of the Spirit; and thus
breathe warm thoughts, loving thoughts, happy thoughts, holy thoughts.
2. But the breath requires feeding with words which look and express this inward feeling.
Words of praise, words of prayer, words of glory, words of power. Can there be life
without expression? If it be not in speech, will it not be by some other way?
3. And can it go on without growth? If the man be a man of God, and if the Church be the
Church of the Living God, there must be growth. The mans soul must grow. All the
fruits of the Spirit must grow in him. It is equally the consequence and sign of life. A
Church which does not grow may doubt whether it is a Church at all!
4. And with the growth and the breathing will come action! Action in accordance with the
principle which is working within us.
5. There must be expansion. It is the principle of all true religion, and of every Church. (J.
Vaughan, M. A.)

The Church: its nature and functions

Laying aside the notion of infallibility, let us proceed to consider how properly, without any
such futile and arrogant claim, the Church is called the pillar and ground of the truth.
1. In the first place, and chiefly, the Church is so called, because, to use the language of our
Twentieth Article, she is a witness and keeper of Holy Writ. Christianity is found in the
Bible, and originally and purely nowhere else. Who should keep the book but those that
use it? Who be anxious for its preservation but those who value it, make it the rule of
their life? This is at once natural and necessary. Who keep the records of literature and
science but men of learning; and who the divine record of religious knowledge but men
of religion? They ever have kept it and ever will keep it, as long as religion exists in the
world.
2. But further, the Church does not barely keep the volume, attesting its authenticity and
watching over its integrity, and so acting as a pillar and ground of the truth; but she
seeks to promote the truth by a system of instruction, the basis of which is the contents
of that volume. She does not act simply as a publisher of the book, but as a lecturer upon
it. Her thoughts axe not her own. She makes no such arrogant pretension. She has light,
but it is borrowed light. She shines, but it is by reflection from the Holy Book. It is
further worthy of remark, that the Church in the discharge of this function, is not doing a
merely optional thing; she is necessitated to do it. The office is inseparable from her
being.
3. It would be a further illustration and enforcement of this point to show in what manner
the Church is required to discharge this duty. She is required to circulate the Scriptures.
(William Sparrow.)

The pillar and ground of the truth.--

The pillar and ground of truth

I. That the Church is the pillar and ground of truth.--

1. That by the Church in this text he does not mean only the ministers.
2. It is far from concluding that one Church is the pillar of truth to another.
3. It is plain from all reason as well as Scripture, that truth is the pillar and growth of the
Church, and not the Church of truth (Eph 11:20-21; 1Co 3:9-11).
Here we may inquire what that truth is which the apostle speaks of. There is a truth of history
that we take delight in; to know what is doing in distant countries, or has been done in former
ages, but this is rather our entertainment than our concern. There is a truth of argument. This is
still more engaging, as it is the proper food of our reason. There is also a truth of conversation;
which is what we call integrity. Besides these, there are truths of philosophy, that have no con-
tern with the doctrine of Christ Jesus. But the truth that our apostle means is of another kind.
1. It is about the greatest concerns.
2. It comes with the fullest evidence.
3. It is always the same.
4. It is followed with the best effects. (T. Bradbury.)

The pillar and ground of the truth

I. LET US CONSIDER THE APPROPRIATE ATTRIBUTE HERE ASCRIBED TO GOD. He is

called the living God and He is thus designated not in this place only, but also in numerous
other places. He is self-existent and independent. There never was a time when He began to
exist, and there never will be a time when He will cease to exist--He has neither beginning of
days nor end of life. He is also the Fountain of Life to all other beings throughout the whole
creation. There is also a higher life, which, if we are Christians indeed, we have received from
Him.

II. Let us consider the significant name here given to the Church of God. It is called the house
of God. The house of God, which is the Church of the living God. He dwells in them
individually, taking up His abode in their heart, and making it a holy temple unto Himself.
Know ye not, asks our apostle in writing to the Corinthians, that your body is the temple of
the Holy Ghost which is in you, which ye have of God? He dwells also among His people
collectively, being present in all their assemblies, as it is written, In all places where I record My
name, I will come unto thee, and I will bless thee. But there is another sense in which the word
house issued in Scripture, and in which it may with propriety be understood here. It sometimes
stands for the inhabitants of the house, the household, or the family. Thus it is said of Cornelius,
the Roman centurion, that he was a devout man, and one that feared God with all his house;
meaning all his family. The Church is the family of God. How great, then, is the privilege of those
who belong to the house and family of God!

III. Let us consider the important office sustained by the Church in the world. It is present in
the text as the pillar and ground, that is, the stay and support of the truth. In furtherance of
this object, its ministers are to preach the truth, the whole truth, and nothing but the truth. The
members of the Church also are to co-operate with its ministers in giving support and currency
to the truth.

IV. To call your attention to the manifest duty that rests upon us as members of the visible
Church of Christ, and particularly as members of that apostolical branch of it established in
these kingdoms. That thou mayest know how thou oughtest to behave thyself in the house of
God, which is the Church of the living God, the pillar and ground of the truth. There is also
another duty that rests upon us as members of the Church--we must live the truth. In other
words, we must exemplify its holy effects in our life and conversation. But there is a third duty
which we are called upon to discharge as members of the Church, namely, to make known the
truth, as far as we can, to those who are ignorant of it. (D. Rees, M. A.)

Security of the Church

Speaking of that enormous mountain peak known as the Matterhorn, which is the universal
admiration of Alpine travellers, a writer says that the materials of which it is composed are
remarkable, and he goes on to gives the following description: Few architects would like to
build with them. The slope of the rocks to the north-west is covered two feet deep with their
ruins, a mass of loose and slaty shale, of a dull red brick colour, which yields beneath the feet
like ashes, so that, in running down, you step one yard and slide three. The rock is indeed hard
beneath, but still disposed in thin courses of these cloven shales, so finely laid that they look in
places more like a heap of crushed autumn leaves than a rock, and the first sensation is one of
unmitigated surprise, as if the mountain were upheld by miracle; but surprise becomes more
intelligent reverence for the Great Builder when we find, in the middle of the mass of these dead
leaves, a course of living rock, of quartz as white as the snow that encircles it, and harder than a
bed of steel. It is only one of a thousand iron bands that knit the strength of the mighty
mountain. Through the buttress and the wall alike the courses of its varied masonry are seen in
their successive order, smooth and true as if laid by line and plummet, but of thickness and
strength continually varying, and with silver cornices glittering along the edge of each, led by the
snowy winds and carved by the sunshine. Now, all this suggests a parable. The Church of God,
that glorious mountain of His habitation, is apparently built of very frail materials. The saints
are, to all appearance, more like a heap of crushed autumn leaves than a rock, and beneath the
feet of tyrants and persecutors they seem to yield like ashes; and yet the Church defies the storm
and towers aloft, the obelisk of the truth, the eternal pillar of almighty grace. Faith, with eagle
gaze, perceives the thousand iron bands which prevent the disintegration of the mass, and the
central foundation harder than a bed of steel upon which the colossal fabric rests. The Church
abideth for ever: infinite love, faithfulness, and power sustain her, and the gates of hell shall not
prevail against her. (C. H. Spurgeon.)

1TI 3:16
And without doubt great is the mystery of godliness.

Mystery
I shall deliver the nature of the thing itself in this definition, viz., that a mystery is truth
revealed by God above the power of natural reason to find out or comprehend.
1. That it is a truth. By which we exclude everything from being a mystery that is absurd and
contradictions, since a truth can by no means be so.
2. That it be revealed by God, viz., as to its existence, that there is such a thing. For
otherwise, as to the nature of the thing itself, and several other respects in which it may
be known, the revelation of it is not supposed to extend so far.
3. That it surpasses all the power of natural reason to discover or find it out.
4. That it be such a thing as bare natural reason (even after it is discovered) cannot
comprehend. I say comprehend, that is, know it perfectly, and as far as it is capable of
being known (1Co 13:12). That the mysteriousness of those matters of faith is most
subservient to the great important ends of Religion, and that upon these following
accounts.

I. Because religion, in the prime institution of it, was designed to make impressions of awe
and reverential fear upon mens minds. Distance preserves respect, and we still imagine some
transcendent worth in things above our reach. Moses was never more reverenced than when he
wore his veil. Nay, the very sanctum sanctorum would not have had such veneration from the
Jews had they been permitted to enter into it, and to gaze and stare upon it as often as they did
upon the other parts of the Temple. The high priest himself, who alone was suffered to enter into
it, yet was to do so but once a year, lest the frequency of the sight might insensibly lessen that
adoration which so sacred a thing was still to maintain upon his thoughts. In all great respect, or
honour shown, there is something of wonder; but a thing often seen (we know), be it never so
excellent, yet ceasing thereby to be new, it ceases also to be wondered at. Forasmuch as it is not
the worth or excellency, but the strangeness of the thing, which draws the eyes and admiration
of men after it. For can anything in nature be imagined more glorious and beautiful than the sun
shining in his full might? and yet how many more spectators and wonderers does the same sun
find under an eclipse? But to pursue this notion and observation yet farther, I conceive it will
not be amiss to consider how it has been the custom of all sober and wise nations of the world
still to reserve the great rites of their religion in occulto. Thus how studiously did the Egyptians,
those great masters of all learning, lock up their sacred things from all access and knowledge of
the vulgar!

II. A second ground of the mysteriousness of religion (as it is delivered by God to mankind) is
his most wise purpose thereby to humble the pride and haughtiness of mans reason. In short,
man would be like God in knowledge, and so he fell; and now, if he will be like Him in happiness
too, God will effect it in such a way as shall convince him to his face that he knows nothing. The
whole course of his salvation shall be all riddle and mystery to him; he shall (as I may so express
it) be carried up to heaven in a cloud. Instead of evidence springing from things themselves, and
clear knowledge growing from such an evidence, his understanding must now be contented with
the poor, dim light of faith, which guides only in the strength and light of anothers knowledge,
and is properly a seeing with anothers eyes, as being otherwise wholly unable to inform us
about the great things of our peace, by any immediate inspection of those things themselves. For
as the primitive effect of knowledge was first to put up and then to throw down, so the contrary
method of gram and faith is first to depress and then to advance. The difficulty and strangeness
of some of the chief articles of our religion are notable instruments in the hand of God to keep
the soul low and humble, and to check those self-complacencies which it is apt to grow into by
an over-weening conceit of its own opinions more than by any other thing whatsoever. For man
naturally is scarce so fond of the offspring of his body as of that of his soul. His notions are his
darlings; so that neither children nor self are half so dear to him as the only begotten of his
mind. And therefore in the dispensations of religion God will have this only begotten, this best
beloved, this Isaac of our souls (above all other offerings that a man can bring Him) to be
sacrificed and given up to Him.

III. God has been pleased to put a mysteriousness into the greatest articles of our religion,
thereby to engage us in a closer and more diligent search into them. He would have them the
objects of our study, and for that purpose has rendered them hard and difficult. For no man
studies things plain and evident, and such as by their native clearness do even prevent our
search, and of their own accord offer themselves to our understandings. The foundation of all
inquiry is the obscurity as well as worth of the thing inquired after. And God has thought good to
make the constitution and complexion of our religion such as may fit it to be our business and
our task; to require and take up all our intellectual strength, and, in a word, to try the force of
our best, our noblest, and most active faculties. For no man can outlive the reasons of inquiry so
long as he carries any thing of ignorance about him. And that every man must, and shall do,
while he is in this state of mortality. For he, who himself is but a part of nature, shall never
compass or comprehend it all. Truth (we are told) dwells low, and in a bottom; and the most
valued things of the creation are concealed and hidden by the great Creator of them, from the
common view of the world. God and diamonds, with the most precious stones and metals, are
couched and covered in the bowels of the earth; the very condition of their being giving them
their burial too. So that violence must be done to nature before she will produce and bring them
forth. And then, as to what concerns the mind of man, God has in His wise Providence cast
things so as to make the business of men in this world improvement; that so the very work of
their condition may still remind them of the imperfection of it. (R. South.)

The mystery of godliness

I. That the scheme of godliness is greatly mysterious with regard to its contrivance. Thus, how
the case of mans fall was to be met, and how his salvation was to be wrought out in perfect
harmony with all the Divine attributes, remained a profound secret, until God Himself was
pleased to announce it to the world. Even angelic intelligence was inadequate to its contrivance.

II. That the scheme of Godliness is greatly mysterious with regard to its mode of
development. That, in fact, its main and most important truths should have been so long
concealed from the world, or only he darkly shadowed forth by types and figures; that their
revelation should have been so gradual, and so late in reaching its consummation may well be
reckoned a mystery. Why did He suffer so many millions of the race for whose benefit it was
designed, and for whose salvation a knowledge of it seems necessary, to die without even having
heard of it?

III. That the scheme of Godliness is greatly mysterious with regard to the nature and mode of
its operations. We gather from the words of our Lord, that the operations by which the Holy
Spirit regenerates men through the system of evangelical truth would be inscrutable. The wind
bloweth where it listeth, etc. How, for instance, does this system of truth illuminate the mind,
convey conviction to the judgment, awaken and alarm the conscience, gain the assent of the
understanding, fill the sinner with penitence and godly sorrow, win his affections, subdue his
whole soul to God, and transform him, a guilty and polluted spirit, into a new creature in Christ
Jesus? What is the nature of those unseen, impalpable operations by which man is enlightened,
pardoned, and born again? How is celestial light produced in the sin-darkened mind?

IV. That the scheme of Godliness is greatly mysterious with regard to its triumphs. The
external means and agency by which these triumphs are secured may be plain and obvious
enough as facts; but then they seem altogether inadequate to achieve them.

V. That the scheme of Godliness is greatly mysterious with regard to its consummation. Its
character is thus uniform from the beginning to the end. This grand drama of truth and mercy
was opened by the most mysterious resolutions and stupendous acts; it is sustained and carried
on by the sublimest evolutions and agency; and it will close amid the most transcendent and
ineffable scenes of grandeur and bliss. All the dead are to be raised. Men and devils are all to be
arraigned before the judgment-seat of Christ. The old heavens and earth are to pass away. A new
heaven and earth of surpassing beauty and holiness are to be created for the reception of the
redeemed.
1. This subject teaches us the necessity of implicit faith in all the truths and doctrines which
God has revealed in His Word. This, indeed, we shall often find to be necessary.
Mysterious facts which baffle our reason, demand our faith. In His darkest utterances,
God must be implicitly credited.
2. This subject teaches us the necessity of cherishing the spirit of patience and humility.
This, too, we shall find to be all-important. We cannot anticipate the end, nor rush to its
disclosures before the time appointed by the Father.
3. This subject teaches us that we ought most gratefully to receive the unspeakable and
eternal benefits which this grand and mysterious scheme of godliness was designed to
confer on redeemed men. To refuse them, or even to be unconcerned about them, is
surely the blackest and most hateful ingratitude, and must form the very climax of
rebellion and guilt! (S. Lucas.)

The mystery of godliness

I. A mystery is something kept secret, locked up from the view of men. This sense of it agrees
to the doctrines of Christianity upon a threefold account.
1. As they were concealed from former ages.
2. As they are yet so from the greatest part of the world.
3. As they continue so in some degree to Gods own people.
The temple of God is not to be opened till we get to heaven, and there we shall see the ark of
His covenant. Upon these accounts it may be said our gospel is hid; it was so to the Jews, it is so
to those that are lost; and, in part, it is so to the believer him self; and therefore it may be called
a mystery.
1. It is called a mystery from its importance.
2. It is called a mystery because it never could have been known but by revelation.
3. A mystery is something above the comprehension of our reason. The things of God knows
no man, but the Spirit of God. And this leads me to--

II. Show that the mystery of any doctrine does not hinder it from being true.
1. The difficulty or easiness of a doctrine does not make it the matter of our faith, but we go
entirely upon the sufficiency of the evidence.
2. This obtains in every part of life, and it is strange we should exclude it from religion.
3. It is no way unaccountable that the nature and the designs of God should be
incomprehensible to us.
4. It is necessary that our understanding should honour the revelation of God by a
subjection, as well as our wills by a compliance.
5. These are not mysteries of mans forging, but we have them in the Book of God.
6. They are not concealed by any party or tribe among us, but lie open to be seen and read of
all men. Therefore--
7. The design of preaching them is not to set up the tyranny of priests, but to lead people to a
veneration for their God, a dependence upon Him, and an application to Him.

III. What is the benefit of having mysteries in the Christian religion? Why could not our
lawgiver have done as others did, only laid before us a set of rules, and distributed them under
the several heads of practice, without ever engaging our faith in any speculations at all? When
the law is established by faith, it gets a firmness and an influence that it could never have had
any other way.
1. By the mysteries of the gospel we are led to an esteem for the salvation itself that God has
given us, because thus we see that it was the contrivance of infinite wisdom.
2. We have the best arguments for our duty from the incarnation, satisfaction, and
resurrection of Jesus Christ.
3. We have the noblest example of all practical holiness from Gods being manifest in the
flesh.
4. We are in particular inclined and encouraged to the duty of prayer, by this new and living
way that is consecrated for us through the veil, that is to say, His flesh. (Heb 10:20).
5. We have the best hope of succeeding in the whole work of our duty, from the redemption
that is now established.
6. By these mysteries the principles of all practical religion are enlarged and encouraged. It
is in a meditation upon these that we stir up the grace of God that is in us.
7. We are by this means kept low in our own eyes; as we find there are things above the
reach of nature, and beyond the comprehension of faith.
8. This shows us the necessity of depending upon the Spirit for illumination, as well as upon
Christ for acceptance.
9. This teaches a greater value for the revelation God has made of Himself.
10. This draws out our desires towards heaven, without which there can be neither the
purity nor the comfort of religion. We long to be where the veil is taken off from the
object, and the fetters from the faculty.
 IV. When the apostle calls this a great mystery, i suppose He does it in a way of pre-eminence
to what is contained in other religions, more especially these two.
1. The mysteries of the heathen.
2. There were mysteries in the Jewish religion. (Psa 111:4; Psa 48:9), in the midst of His
temple, and He was terrible out of His holy places.
(1) The mystery of godliness is in this respect greater than any among the heathen in
that we learn it at once. Here are no years thrown away in a tedious preparation.
There is no keeping of people in a preparatory dulness.
(2) This mystery is about matters of more importance to our final happiness. This is life
eternal, to know the only true God, and Jesus Christ whom He has sent. (Joh 17:3).
(3) These mysteries were given us by God Himself.
(4) These mysteries are to be diffused and made known.
2. There were undeniable mysteries among the Jews,
(1) Our mysteries are distinguished from those that God gave to the Jews by their
continuance.
(2) Our mysteries refer us to themselves. The Jews had a respect to something else.
(3) Our mysteries come in a nobler way, in a method more agreeable to the lofty nature
of a rational soul.
(4) This mystery is attended with a greater influence, both as to purity and peace. It is
further said that this mystery is great without controversy.
1. It does not mean there should be no dispute about it. The natural man never did, and
never will receive the things of the Spirit of God; they are foolishness to him.
2. This mystery is without controversy to all the ages of Gods people.
3. This mystery is without controversy to those whom the grace of God has brought from the
darkness of infidelity.
4. This is a mystery without controversy, because it still continues to be a mystery after all
the ways that men have taken to explain it.
A few practical directions about the use that should be made of mysteries in religion.
1. If you would treat Christianity or any particular article as a mystery, be careful to separate
the doctrine from all the mixtures that curiosity or superstition have brought into it.
2. Read the Scriptures diligently, comparing spiritual things with spiritual.
3. Attend the ordinances of the gospel. He that walks with wise men shall be wise.
4. Pray for the Spirit.
5. Take care of quarrelling about these mysteries, and becoming vain in your imaginations.
6. Be more concerned about the improving of a mystery than the explaining it. (T.
Bradbury.)

The mystery of godliness

I. Let us inquire what are the features of mystery which belong to the scheme of redemption.
1. It is a mystery if we consider the subjects of that redemption.
2. There is mystery in the mode of this redemption.
3. There is mystery in the magnitude of the accruing consequence of this redemption. The
feud between heaven and earth has been adjusted by it.
4. It is a mystery, because no human wisdom could ever have devised it. It is a gem of grace
 dug from the deepest mine of the Divine intelligence, and lifted from the profoundest
recess of the Divine compassion.
5. It was a mystery which baffled the malignant wit of devils to explain.
6. And if it passed the understandings of the dark confederacy of hell, it equally exceeded
the capacity of angels to unravel its intent.
7. It is a mystery which will need eternity to explore it.

II. Observe the appropriateness of the phrase--the mystery of godliness.

1. It is so, because it reveals the only basis of godliness.
2. By a belief in this we become entitled to all the blessings of godliness.
3. By its influence on heart and life it leads to the practice of godliness.
4. Because the whole redounds to the honour and glory of God. From this mystery we may
learn to raise our appreciation of the greatness and sublimity of the Christian revelation.
(A. Mursell.)

The mystery of godliness

I. The mystery of Godliness itself.

1. The fact that God was manifest in the flesh.
(1) The manifestation affirmed is the manifestation of God. It is the manifestation of
Jehovah--of the Creator, Preserver, and Lord of all--of Him to whom all worship is
due, and all dominion and glory belong. This much lies upon the very surface of the
text. Is there nothing more to tell? There is more. God is One. But the Persons of the
Godhead are three. And this is not the manifestation of the First, or of the Third,
Person of the Godhead, but of the Second. It is the manifestation of God the Son.
(2) As to the other question--the nature of this manifestation--we remark that it was
personal. There are many manifestations of God--manifestations of Him in the world
and in the Church, in His works, and in His Word. But these are manifestations of
character and perfections. A manifestation of the Divine wisdom, and power, and
holiness, and love, is a manifestation of God; but it is not a personal manifestation. It
is a manifestation of the attributes and glory of God, and of the attributes and glory
of the Persons in the Godhead; but it is not a manifestation of the Persons
themselves. There is a manifestation of the Father in those who are His children;
there is a manifestation of the Son in those whom He is not ashamed to call His
brethren; and there is a manifestation of the Spirit in all whom He regenerates and
sanctifies. Yea, doubtless, the Divine Persons are thus manifested. But, though the
manifestation be a manifestation of Persons, it is not a personal manifestation of
them. They are manifested mediately, not immediately--as the worker is manifested
by his work. There is no immediate personal manifestation of God, which has been
afforded to man, except that manifestation of Him which constitutes the mystery of
godliness. We do not overlook the manifestations of God that were enjoyed by the
patriarchs--such as that which Abraham had in the plains of Mature, and that which
Jacob had at Peniel. These were foreshadowings of that mystery of godliness which
the fulness of time disclosed. The personal manifestation of God is highly to be
prized. We may judge of it by the desire which is felt to see the sage or philosopher
who has enriched the stores of our knowledge by his speculations and discoveries.
We may have read the great mans history again and again; we may be familiar with
what he has achieved; we may have seen the fruits of his genius, his toil, his valour;
 we may possess his portrait too; but the effect of it all will be, not to diminish, but to
increase, the desire to behold his person, and to see himself. Just so it is in the case
before us. The knowledge of Gods ways and doings, the light east upon His character
and glorious perfections by the teachings of Scripture and the experience of the
Church, will never quench the desire for the vision of God Himself. We must further
remark, with respect to the nature of this manifestation of God, that it was a
manifestation in the flesh. God was manifest in the flesh. We read of the Holy
Ghost coming down in a bodily form, like a dove. But the Holy Ghost was not a dove.
He took, for the occasion, the visible form of a dove; but there was no real dove in the
case, any more than there is in the image or likeness of a dove which the pencil of the
artist may create. God the Son, however, was man. He was Man as truly and really as
He was God. Had He come with no more than the figure or likeness of a man--that
likeness being temporarily assumed--it could not so well be said that God was
manifested. It may serve to open up still farther this manifestation of God in the
flesh, if we explain a little, as we can, and as Scripture enables us, how the
manifestation was brought about. This much we are in a condition to say--that God
was manifested in the flesh by the assumption into His Person, on the part of the
Son, of the human nature, as consisting of a true body and a reasonable soul. The Son
assumed human nature into His Person. He assumed it into His Person so that God
the Son and the man Christ Jesus were not two Persons, but one. It was not that a
new Person was constituted out of two Persons previously existing. His human
nature never existed by itself, or as a person; and the Person of the Son was eternal.
Into that Person the human nature was taken, or assumed, as has been said--the
identity of the Person remaining unchanged. There was no conversion of the Divine
into the human nature. Had that been the case, He must have ceased to be God by
becoming man. Nor was there any mixture of the natures. The two natures did not
become one nature, combining their attributes. There was a union, however, between
the two natures. But this union was not like other unions with which we may be
acquainted. It was unlike the union between the soul and body of man. It was unlike
it in this--that body and soul make but one nature between them. It was unlike the
union between Christ and believers; for that is a union where distinct personality is
preserved. And it was unlike the union among the Persons in the Godhead. The
cases, indeed, are completely in contrast. There, we find distinct Persons, and one
nature. Here, we find one Person, and distinct natures.
2. Passing now from the fact declared, that God was manifest in the flesh, we come to the
reason of it. The reason was no other than the salvation of sinful man. A created nature
was necessary, because a created nature alone could suffer, and on a created nature
alone the stroke of wrath could fall. He took not, however, the nature of angels. The
human nature was necessary, to connect Him more closely with our broken covenant, on
the one hand, and with us who broke it, on the other. It was flesh that He took, because
He was to be the second man, the last Adam; and, in that capacity, to magnify the law
and make it honourable, and bruise the serpents head. But a finite nature must have
failed by itself. It need not have failed in purpose, or for want of will; but it must have
failed in sufficiency, and for want of strength.

II. The circumstances that commend the mystery of Godliness to our faith and admiration.
(A. Gray.)

God was manifest in the flesh.--

The important mystery of the Incarnation
 I. I am to illustrate the doctrine of God manifest in the flesh. It is an undoubted truth, that the
perfections and glory of God the Father were manifested in the Incarnation, life and death of His
only begotten Son. If these, in one respect, veiled the Divine glory, they gave, in another, a new
and fuller view of its brightness. The Scripture conceals not the reasons why God was thus
manifest in the flesh. Perhaps, some may inquire, how can it be said that God was manifest in
the flesh? Did not the nature He assumed, and the purposes of humiliation and suffering for
which He assumed it, obscure, rather than manifest, His Deity? If, however, some circumstances
of Christs incarnation indicated meanness and abasement; in others, Divine majesty and
greatness were manifested. Heaven and earth, angels and devils, kings and subjects, friends and
enemies, unite to do honour to His birth. Let me now direct your attention to the practical
improvement of this subject. Judge not the opinions or character of any man, or society of men,
by their outward circumstances. Despise not, for His birth, His poverty, or mean appearance,
the man who teaches an excellent doctrine, or who exhibits an eminently virtuous example. Just
ideas, and a correspondent behaviour, not wealth or indigence, are the true tests of worth. Think
how wretched and forlorn thy circumstances, which required so great and astonishing means of
deliverance. Admire and improve this amazing condescension. Let the warmest gratitude
inflame every breast while contemplating the love which gave rise to this condescension. Labour
that He who was manifested in your nature may also be manifested in your persons: or, as Paul
expresses it, That the life of Jesus may be made manifest in your body (2Co 4:10). Reflect how
highly human nature is dignified and ennobled by the incarnation of the Son of God. Improve
and exult in the foundation laid, by God manifest in the flesh, for the encouragement of faith.
Sink not under thy doubts and fears; for to rescue sinners from destruction He, who was in the
bosom of the Father, pledged His heart as their ransom that, as their Advocate, He might
approach to God and successfully plead their cause.

II. Paul describes this doctrine as a mystery. The word mystery is borrowed from the secret
religious rites and exercises among the heathen, to which only a few, after trial of their secrecy,
were admitted by the Hierophant or Mystagogue. Hence, it is transferred to the incarnation of
Christ, and its important causes and consequences, which could be discovered only by the Spirit,
not by our senses, imagination, or intellectual powers. To men, who have no other guide than
natures light, the wonders of redeeming love were wholly unknown: and unknown they must
have for ever remained, had not the first stewards of the mysteries of God learned them by
inspiration, and been authorized to teach them. Under the Old Testament the Jews had only
dark types and obscure prophecies of those good things to come. The wisdom of God in a
mystery was a hidden wisdom, which none of the princes of this world knew; for, had they
known it, they would not have crucified the Lord of Glory. Again, the gospel is a mystery; for to
few who enjoy the external dispensation of the gospel is its native beauty and Divine energy
inwardly revealed. Saints alone are divinely enlightened to perceive its certainty and glory.

III. The doctrine of our Lords incarnation, and of its causes and consequences, is, without
controversy, a great mystery. It has not only been confirmed by the fullest evidence; but it is
without controversy to all to whom Jesus hath manifested the Fathers name. Well, too, may this
doctrine be termed great. It exhibits truths in their own nature transcendently excellent. All this,
however, wilt not excuse our stumbling at this wisdom of God in a mystery, or these deep things
of God.

IV. The doctrine of our Lords incarnation is a mystery of Godliness. It is allowed that truths
altogether unknown, and doctrines perfectly unintelligible, can be no motives to piety. But,
notwithstanding this, motives to piety may be derived from that, in a mystery, which is known
and understood. Though I cannot comprehend the doctrine of the Trinity, or the Divinity and
Sonship of Christ, I may understand enough of the love of the Father, in sending His Son to be
the Saviour of the world, and of redemption being purchased by His blood, to influence my
temper and conduct. Articles of natural religion deeply affect us which yet are obscurely and
imperfectly known. Now, all this was revealed that we might be sanctified through the truth. The
view which it exhibits, both of the justice and goodness of God, affords the strongest motives to
reverence of Gods authority, value for His favour, trust in His mercy and obedience to His laws.

V. The doctrine of the incarnation is the pillar and ground of the truth: not of truth, or even
religious truth in general, but of the word of truth, the gospel of our salvation, in which that plan
of redemption is published: which reason could never have discovered. The original word,
rendered ground, occurs nowhere else in the sacred writings. But it evidently signifies that upon
which anything firmly rests. Here, therefore, where it relates to a building, and is joined to the
word pillar, it means foundation. A pillar only supports part of a fabric. A foundation bears the
weight of the whole building. The metaphor intimates that the doctrine of the Person and
Incarnation of Jesus is necessary to the support of the whole doctrine of redemption; and that, if
the doctrine of the Incarnation were taken away, the whole doctrine of redemption would fall to
the ground. Every other article of faith rests upon, and derives stability from, its connection with
this. If the Son of God did not assume a true body and a reasonable soul, He was not the Lamb
of God which taketh away the sins of the world. The first thing in a building is the laying the
foundation; and the first thing peculiar to Christianity which the apostles taught was the
incarnation of Jesus, and His redeeming us to God through His blood: though to pave the way
for this truth being received, they also inculcated the principles and obligations of natural
religion, and the evidences of Christianity, from prophecy and miracles (1Co 15:1-3). And now,
what is the conclusion of the whole matter? Think it not strange that the gospel often meets with
bad entertainment, that some pronounce the mysteries of its foolishness, and others account the
godliness these mysteries tend to produce an insupportable yoke. Learn from this subject to
distinguish true religion and genuine piety from counterfeit appearances. Heathenism and
popery have their mysteries; but they are mysteries of iniquity. Entertain this doctrine in a
manner suitable to its nature. It is a mystery. Affect not to be wise above what is written. Admire
and adore what thou canst not fully comprehend. It is a mystery of godliness. By indulging ease
and security, while profligate and immoral, act not as if it were a mystery of iniquity. Remember
that mere speculative knowledge will condemn, not save thee. It is the pillar and ground of
truth. Prize that gospel which has published to thee a doctrine so transcendently glorious and
important. (J. Erskine, D. D.)

The Mystery of godliness

The greatness and importance of the truth which the Church was to maintain is given as a
motive to fidelity on the part of Christians.

I. The contrast between flesh and spirit. He was manifested in the flesh, justified in the
spirit. For it is not what appeals to our natural observation, to our sensuous nature, or to our
purely intellectual faculties, which awakens the conviction that He is our Lord, but it is His
Divine touch, felt upon heart and conscience, which leads us, like Thomas, to fall at His feet and
say, My Lord and my God.

II. The second suggested contrast is between the angels and the nations. He was seen of
angels and preached unto the Gentiles. These are again natural opposites. Angels are the
blessed inhabitants of a higher sphere; Gentiles are the most corrupt and debased inhabitants of
this lower world. And it is His glory that His claims have been admitted by opposing and
divergent nationalities, by the most varied types of men, as rightful King of all the world.

III. The last contrast drawn here is between the earthly and the heavenly. He was believed
on in the world, received up into glory. What a contrast between the celestial brightness and
purity in which He is enshrined, and the disease, the death, and the sin prevailing in the world. I
know not how we Christians could still work hopefully if it were not that Jesus, the Almighty
purifier, the one Saviour, can be believed on, and is believed on by us in the world--as One able
and willing to bring salvation to the lost and degraded. (A. Rowland, LL. B.)

The fountain opened; or, the mystery of godliness revealed

1. Godliness is either the principles of Christian religion, or the inward disposition of the
soul towards them, the inward holy affection of the soul. The word implieth both: for
godliness is not only the naked principles of religion, but likewise the Christian affection,
the inward bent of the soul, suitable to Divine principles. There must be a godly
disposition, carrying us to godly truths. These blessed truths of the gospel, they require
and breed a godly disposition; the end of them is godliness; they frame the soul to
godliness. Thus we see the truths themselves are godliness, carrying us to God and
holiness.
Hence follows these other truths briefly.
1. First of all, that no truth breeds godliness and piety of life but Divine truths; for that is
called godliness, because it breeds godliness. All the devices of men in the world cannot
breed godliness.
2. Again, hence, in that Divine truth is called godliness, it shows us, if we would be godly we
must be so from reasons of Christianity; not, us I said, by framing devices of our own, as
graceless foolish men do. But if we will be godly, it must be by reasons and motives from
Divine truth. That breeds godliness.
3. Again, hence we may fetch a rule of discerning when we are godly. What makes a true
Christian? When he nakedly believes the grounds of Divine truth, the articles of the faith,
when he can patter them over--doth that make a true Christian? No. But when these
truths breed and work godliness. For religion is a truth according to godliness, not
according to speculation only, and notion. Religious evangelical truth is wisdom; and
wisdom is a knowledge of things directing to practice. A man is a wise man when he
knows so as to practise what he knows. The gospel is a Divine wisdom, teaching practice
as well as knowledge. It works godliness, or else a man hath but a human knowledge of
Divine things. Therefore a Christian hath godly principles out of the gospel, and a godly
carriage suitable to those principles. Now this godliness is a mystery. What is a
mystery?
The word signifies a hidden thing.
1. A mystery is a secret, not only for the present, but that it was a secret, though it be now
revealed; for the gospel is now discovered. It is called a mystery, not so much that it is
secret, but that it was so before it was revealed.
2. In the second place, that is called a mystery in the Scripture which, howsoever it be clear
for the manifestation of it, yet the reasons of it are hid. As the conversion of the Gentiles,
that there should be such a thing, why God should be so merciful to them, it is called a
mystery.
3. In the third place, a mystery in Scripture is taken for that that is a truth hid, and is
conveyed by some outward thing. Marriage is a mystery, because it conveys the hidden
spiritual marriage between Christ and His Church. So, then, the whole evangelical truth
is a mystery.
For these reasons:--
1. First of all, because it was hid and concealed from all men, till God brought it out of His
own bosom: first to Adam in paradise, after the Fall; and still more clearly afterwards to
the Jews; and in Christs time more fully to Jews and Gentiles. It was hid in the breast of
God. It was not a thing framed by angels or men. Christ brought it out of the bosom of
His Father.
2. Again, it is a mystery; because when it was revealed, it was revealed but to few. It was
revealed at the first but to the Jews--God is known in Jewry, etc. (Psa 48:3). It was
wrapped in ceremonies and types, and in general promises, to them. It was quite hid
from most part of the world.
3. Again, when Christ came, and was discovered to the Gentiles, yet it is a mystery even in
the Church, to carnal men, that hear the gospel, and yet do not understand it, that have
the veil over their hearts. It is hid to them that perish (2Co 4:3).
4. In the fourth place, it is a mystery, because though we see some part and parcel of it yet
we see not the whole gospel. We see not all, nor wholly. We see but in part, and know
but in part. (1Co 8:9.)
5. Yea, and it is mystery in regard of what we do not know, but shall hereafter know but is
the doctrine of the gospel itself only a mystery? No. All the graces are mysteries, every
grace. Let a man once know it, and he shall find that there is a mystery in faith; that the
earthly soul of man should be carried above itself, to believe supernatural truths, and to
depend upon that he sees not, to sway the life by reasons spiritual; that the heart of man
should believe; that a man in trouble should carry himself quietly and patiently, from
supernatural supports and grounds, it is a mystery. That the carriage of the soul should
be turned universally another way; that the judgment and affections should be turned
backward, as it were; that he that was proud before should now be humble; that he that
was ambitious before should now despise the vain world; that he that was given to his
lusts and vanities before should now, on the contrary, be serious and heavenly minded:
here is a mystery indeed when all is turned backward. In Christ all is mystery: two
natures, God and man, in one Person; mortal and immortal; greatness and baseness;
infiniteness and finiteness, in one Person. The Church itself is a mystical thing. For
under baseness, under the scorn of the world, what is hid?
A glorious people.
1. Is it so that religion is a mystery? Then, first of all, do not wonder that it is not known in
the world: and that it is not only not known, but persecuted and hated. Alas! it is a
hidden thing. Men know not the excellency of it.
2. Again, if it be a mystery, then it should teach us to carry ourselves suitable to it. Nature
taught even the heathens to carry themselves reverently in their mysteries; Procul este
profani, Away begone all profane. Let us carry ourselves therefore reverently toward
the truth of God, towards all truths, though they be never so contrary to our reason.
3. Again, are these things mysteries, great mysteries? Let us bless God, that hath revealed
them to us, for the glorious gospel. Oh, how doth St. Paul, in every Epistle, stir up people
to be thankful for revealing these mysteries!
4. Again, it is a mystery, Therefore it should teach us likewise not to set upon the knowledge
of it with any wits or parts of our own, to think to search into it merely by strength of wit
and study of books, and all human helps that can be. It is a mystery, and it must be
unveiled by God Himself, by His Spirit. We must not struggle with the difficulties of
religion with natural parts. It is a mystery. Now, therefore it must have a double veil took
off: a veil from the thing, and the yell from our eyes. It is a mystery in regard of the
things themselves, and in regard of us. It is not sufficient that the things be light-some
 that are now revealed by the gospel, but there must be that taken from our hearts that
hinders our sight.
5. Again, being a mystery, it cannot be raised out of the principles of nature, it cannot be
raised from reasons. But hath reason no use, then, in the gospel? Yes. Sanctified reason
hath to draw sanctified conclusions from sanctified principles. Thus far reason is of use
in these mysteries, to shew that they are not opposite to reason, They are above reason,
but they are not contrary to it, even as the light of the sun it is above the light of a candle,
but it is not contrary to it. Here it is the greatest reason to yield reason to faith. Faith is
the reason of reasons in these things, and the greatest reason is to yield to God that hath
revealed them. Is not here the greatest reason in the world, to believe Him that is truth
itself?
6. Again, seeing it is a mystery, let no man despair. It is not the pregnancy of the scholar
here that carries it away. It is the excellency of the teacher. If Gods Spirit be the teacher,
it is no matter how dull the scholar is.
7. It is a mystery, therefore take heed of slighting of Divine truths. The empty shallow heads
of the world make great matters of trifles, and stand amazed at baubles and vanities, and
think it a grace to slight Divine things. This great mystery of godliness they despise. How
shall we come to know this mystery as we should, and to carry ourselves answerable? We
must desire God to open our eyes, that as the light hath shined, as the apostle saith, The
grace of God hath shined (Tit 2:11); as there is a lightsomeness in the mysteries, so there
may be in our eye.
Now, the Spirit doth not only teach the truths of the gospel, but the application of those
truths, that they are ours.
1. Again, if we would understand these mysteries, let us labour for humble spirits; for the
Spirit works that disposition in the first place.
2. And bring withal a serious desire to know with a purpose to be moulded to what we know;
to be delivered to the obedience of what we know; for then God will discover it to us.
Wisdom is easy to him that will. Together with prayer and humility, let us but bring a
purpose and desire to be taught, and we shall find Divine wisdom easy to him that will.
None ever miscarry in the Church but those that have false hearts.
3. And take heed of passion and prejudice, of carnal affections that stir up passion; for they
will make the soul that it cannot see mysteries that are plain in themselves. As we are
strong in any passion, so we judge; and the heart, when it is given up to passion, it
transforms the truth to its own self, as it were. Even as where there is a suffusion of the
eye, as in the jaundice, or the like, it apprehends colours like itself; so when the taste is
vitiated, it tastes things, not as they are in themselves, but as itself is. So the corrupt
heart transforms this sacred mystery to its own self, and oft-times foreeth Scripture to
defend its own sin, and the corrupt state it is in. It will believe what it list.
Therefore it is of great consequence to come with clean hearts and minds to the mysteries of
God. Great mystery.
1. That is the adjunct. It is a great mystery And here I might be endless; for it is not only
great as a mystery--that is, there is much of it concealed--but it is a great and excellent
mystery, if we regard whence it came, from the bosom of God, from the wisdom of God.
2. If we regard the end of it, to bring together God and man--man that was fallen, to bring
him back again to God, to bring him from the depth of misery to the height of all
happiness; a great mystery in this respect.
3. Again, it is great, for the manifold wisdom that God discovered in the publishing of it, by
certain degrees: first, in types, then after he came to truths; first, in promises, and then
performances.
 4. Again it is a great mystery, for that it works. For it is such a mystery as is not only a
discovery of secrets, but it transforms those that know it and believe it. We are
transformed by it to the likeness of Christ, of whom it is a mystery; to be as He is, full of
grace. It hath a transforming, changing power.
5. If we consider any part of it--Christ, or His Church, or anything--it is a mystery, and a
great mystery. It must needs be great, that the very angels desire to pry into (1Pe 1:12).
6. If we regard those that could not pry into it; as it is 1Co 2:6; 1Co 2:8 that the wise men of
the world understood nothing of it.
7. Again, it is a great mystery, because it makes us great. It makes times great, and the
persons great that live in those times. What made John Baptist greater than all the
prophets and others in those times? Because he saw Christ come in the flesh. Let us take
heed, therefore, that we set a higher price on religion. It is a mystery, and a great
mystery; therefore it must have great esteem. It brings great comfort and great
privileges.
8. Again, it is a great mystery, if compared to all other mysteries. Creation was a great
mystery for all things to be made out of nothing, order out of confusion; for God to make
man a glorious creature of the dust of the earth, it was a great matter.
But what is this in comparison for God to be made man?
1. First of all, learn hence from blessed St. Paul how to be affected when we speak and think
of the glorious truth of God; that we should work upon our hearts, to have large thoughts
and large expressions of it. St. Paul thought it not sufficient to call it a mystery, but a
great mystery. He doth not only call it riches, but unsearchable riches. Out of the riches
and treasure of the heart the mouth will speak.
(1) And that we may the better do this, let us labour to have as deep conceits in our
understandings as we can of that mystery of sinfulness that is in us, and that mystery
of misery.
(2) Again, if we would have large and sensible thoughts and apprehensions of these
things, such as the blessed apostle, let us set some time apart to meditate of these
things, till the heart be warmed; let us labour to fasten our thoughts, as much as we
can, on them every day; to consider the excellency of this mystery of religion in itself,
and the fruit of it in this world and in the world to come. It is a good employment; for
from thence we shall wonder at nothing in the world besides. What is the reason that
men are taken up with admiration of petty mysteries, of poor things? Because their
thoughts were never raised up to higher considerations.
2. Let us bring great endeavours to learn it, and great respect towards it, and great love to
God for it. Let everything in us be answerable to this great mystery, which is a great
mystery. Without controversy. It is so under the broad seal of public confession, as the
word in the general signifies; by the confession of all, it is great. It is a confessed truth,
that the mystery of godliness is great. As if the apostle had said, I need not give you
greater confirmation; it is, without question or controversy, a great mystery.
(1) First, in itself, it is not to be doubted of. It is a great grounded truth, as lightsome and
clear as if the gospel were written with a sunbeam, as one saith. There is nothing
clearer and more out of controversy than sacred evangelical truths.
(2) And as they are clear and light-some in themselves, so they are apprehended of all
Gods people. However it be controverted by others, yet they are not considerable. All
that are the children of the Church, that have their eyes open, they confess it to be so,
and wonder at it as a great mystery. They without all doubt and controversy
embrace it. Things are not so clear in the gospel that all that are sinful and rebellious
may see whether they will or no.
 1. I will only make that use of it that a great scholar in his time once did upon the point, a
noble earl of Mirandula. If there be no calling these things into question, if they have
been confirmed by so many miracles, as they have been in a strict sense, why then, how
is it that men live as if they made no question of the falsehood of them? What kind of
men are those that live as if it were without controversy, that Christian truths had no
truth at all in them? Men live so carelessly and profanely, and slight and scorn these
great mysteries, as if they made no question but they are false.
2. Again, in that he saith, without controversy, or confessedly, great is the mystery of
godliness: here we may know, then, what truths are to be entertained as catholic
universal truths, those that without question are received. Now we come to the
particulars of this great mystery. God manifested in the flesh. This, and the other
branches that follow, they are all spoken of Christ. Indeed, the mystery of godliness is
nothing but Christ, and that which Christ did. Christ was manifested in the flesh,
justified in the Spirit, seen of angels, preached to the Gentiles, believed on in the world,
received up in glory. So that from the general we may observe this, that Christ is the
scope of the Scripture. Christ is the pearl of that ring; Christ is the main, the centre
wherein all those lines end. He begins here with this, God manifested in the flesh; not
God taken essentially, but taken personally. God in the Second Person, was manifested.
All actions are of persons. The Second Person was incarnate. The Three Persons are all
God; yet they were not all incarnate, because it was a personal action of the Second
Person.
And why in that Person?
1. Because He was the image of God. And none but the image of God could restore us to that
image. He was the Son of God, and none but the natural Son could make us sons. By
flesh, here, is meant human nature; the property of human nature, both body and soul.
And by flesh also is usually understood the infirmities and weakness of man, the
miserable condition of man. In that God, the Second Person, appeared in our nature, in
our weak and tainted disgraced nature after the Fall; from hence comes--
1. First of all, the enriching of our nature with all graces in Christ, as it is in Col 2:3.
2. The ennobling of our nature. In that God appeared in our nature it is much ennobled.
3. In the third place, hence comes the enabling of our nature to the work of salvation that
was wrought in our nature. It came from hence, God was in the flesh.
4. And hence comes this likewise, that whatsoever Christ did in our nature, God did it, for
God appeared in our nature. He took not upon Him the person of any man, but the
nature.
5. Hence comes also the union between Christ and us. Whence is it that we are sons of
God? Because He was the Son of Man, God in our flesh. There are three unions: the
union of natures, God to become man; the union of grace, that we are one with Christ;
and the union of glory.
6. Hence likewise comes the sympathy between Christ and us; for Christ is said to suffer
with us.
7. Hence likewise comes the efficacy of what Christ did, that the dying of one man should be
sufficient for the whole world.
It was, that God was in the flesh. The apostle may well call this, God manifest in the flesh,
a mystery, and place it in the first rank.
1. And shall we think that so great a mystery as this was for small purpose? that the great
God should take upon Him a piece of earth? Oh what boldness have we now to go to
God in our flesh!
 2. Again, from this, that God was manifest in our flesh, let us take heed that we defile not
this flesh of ours, this nature of ours. What? Is this flesh of mine taken into unity with
the Second Person? Is this flesh of mine now in heaven, sitting at the right hand of
God?
3. Likewise, it should teach us to stoop to any service of Christ or our brethren. What! Did
the love of God draw him into the womb of the virgin? Did it draw Him to take my nature
and flesh on Him? Take heed of pride. God Himself emptied Himself, and wilt thou be
full of pride? He became of no reputation (Php 2:7), and wilt thou stand upon terms of
credit?
4. Lastly, let us labour that Christ may be manifested in our particular flesh, in our persons.
As He was God manifest in the flesh in regard of that blessed mass He took upon Him, so
we would every one labour to have God manifest in our flesh. How is that? We must
have Christ as it were born in us, formed in us, as the apostle speaks (Col 1:27). (R.
Sibbes.)

The mystery of the incarnate God

The Christian system is a great and holy mystery, presenting an important function for the
maintenance of Divine truth. Mystery may only be a secret, and comprise nothing difficult in
itself. When broken the secret may be the plainest thing. The calling of the Gentiles was such a
concealment. But there are many who deride this view, who speak of mystery as incompatible
with the purport of a revelation. Now this objection surely goes too far and urges too much. For
it would then be inconsistent for any religion to pretend a Divine authority. Religion must, in
addressing us, though its information be most scant, tell us of Deity, insisting on spiritual
relations and eternal issues. The poorest pretext of any religion must be a theism. Who can by
searching find out God? So vainly empty is the adage, Where mystery begins, religion ends l
Nor less light is the remark, that ere a proposition be believed all its terms must be appreciated.
There is something in every term of knowledge which defies this rigid perception. Others
diversify the objection by taking for granted that revelation can only be an appeal to our reason,
and that it will therefore contain no mystery; nothing but what is intelligible to reason. We
cheerfully subscribe that reason must judge its evidence, that reason must ascertain its scope.
The mystery is no object of our faith apart from the testimony which avouches it, and from the
fact in which it consists. The proper notion for us to form of a revelation is that its essentials
shall entirely exceed our powers of discovery. The light of reason has become so common a
phrase that it may seem hazardous to call its correctness in question. But it is unmeaning.
Reason can boast no light. It is only a capacity to judge upon any subject presented to it. It finds
a general analogy of its function in the bodily eye. That does not impart the elemental light, but
receives it, together with the impression of those images which it unveils. It is nothing more
than an organ to be exercised upon things without. Reason is no more the source of knowledge
than corporeal vision is that of day. A moral sun and a spiritual world are as much needed by the
one as the physical sun and material world are for the other.
1. The ancient mysteries were only affectations of the wonderfulness ascribed to them. They
surrounded themselves with a purposed reserve. They included nothing which might not
readily be apprehended. If there was difficulty, they contrived it. If the course of
revelation was slow, they made it slow. If the curtain was laboriously raised, they had
hung it heavily that so it might be raised. All was intended to excite curiosity, to produce
impression, to strike the aspirant with artistic effects. It was the scenery of a theatre.
Unlike this wilful perplexity, this ample drapery to cover nothing, the mystery of
godliness was really transcendent. It muffled itself in no fold, it was abhorrent from all
disguise. It spoke in no swelling words of vanity. It encircled itself with no seeming of
doubt and amazement. The cloud which was upon it was of its own glory.
2. The effect which initiation in the ancient mysteries wrought upon the mind of the
candidate was generally that of disappointment and aversion. The man of intelligence,
though he came to them a believer, could not go forth from them with any assurance.
Indignation at the banded impostors was his first feeling. Contempt of the mummeries,
however splendid, practised upon him would quickly follow. They had spoken lies in
hypocrisy. Their deceit was falsehood. If any particle of the truth was in their
possession, they had held it in unrighteousness. But they who have knowledge in the
mystery of Christ rise in every sentiment of gratitude and satisfaction with every step of
that knowledge. Nothing has failed of their expectation. Nothing has sunk in their
esteem. It is marvellous in our eyes!
3. Much delay attended the probation of those who sought enrolment among the
enlightened in the ancient mysteries. Their trials were protracted. Before the profession
was attained there was every harassing and tedious ceremonial. Lustration followed
lustration, each power of endurance was tasked to the utmost, subterranean chambers
reverberated to each other, there was a prison-house and escape from its horrors was not
sure, panic congealed the stoutest frame, all extremes of sensation were combined, and
the whole service was fenced round with every caution against eager impatience or
inquisitive haste. But the mystery of godliness knows no such suspicious restrictions.
Learn of Me is the language of its Founder. A docile temper is the exclusive condition.
We haste and delay not.
4. The most awful vows of secrecy were exacted of those who received the supposed
purgation of these mysteries. A universal execration fell orb the betrayer. We cannot but
speak the things which we have seen and heard. We having the same spirit of faith,
according as it is written, I believed, and therefore have I spoken; we also believe, and
therefore speak. To make all men see what is the fellowship of the mystery. They used
great plainness of speech.
5. The whole arrangement of this singular discipline was invidious. It looked unfavourably
on the great mass of our race. Selfish in its aims, destitute of any noble philanthropy, it
intended the perpetual thraldom of the multitude in ignorance and degradation. It was
the most cruel and potent auxiliary of priestly device and political despotism. In
contradistinction to this haughty insolence, this vile contempt, with which the
Mystagogues spurned and branded the species, Christianity surveys our nature in its
broadest features, its truest intimacies, its grandest generalities. If it be marked by a
partiality, it is toward the poor. It says: How hardly shall they that have riches enter into
the kingdom of God! It says: Let the brother of low degree rejoice in that he is exalted!
Among its brightest; evidences, crowning all its miracles, is this attestation: To the poor
is the gospel preached. Its mercies are unto all. We may suppose that the inspired writer
of the text, in styling the mystery of God indubitably great, bore in mind the common
separation of the less and the greater ceremonies through which the respective
postulants were called to pass. These were deemed alone worthy of the epithet, and alone
capable of justifying it. Now the greater mysteries of the Pagan world pretended to solve
religious difficulty. They promised that a great portion of the popular credulity might be
simplified. They construed facts into allegories. They stripped the fable of its accessories,
and exposed the moral which was couched in it. But the mystery of godliness was a grand
interpretation. It was a key to cyphers. It was the substance of shadows. It was the
fulfilment of visions. It gave light and meaning to the dark sayings of old. Those greater
mysteries boasted of a predominant doctrine. We do not with certainty know what that
was. Whether the unity of the Divine nature or the immortality of the soul has been
questioned, we think that we may conclude, with perfect confidence, that it was neither
the one nor the other. Now, the mystery of godliness has its cardinal truth. It is the
Incarnate Word. All connected with this manifestation is like itself. It is sin-offering and
 propitiatory sacrifice. We receive the atonement. A form of doctrine is declared to us. It
is the glorious gospel of Christ. Those greater mysteries commanded a powerful
influence. The chambers of imagery would not be soon forgotten, even if its import was
explained. Terror sometimes prevailed, or it yielded to joy and repose. Some felt an
immitigable dread, others a calm relief. The mystery of godliness is power. Christ dwells
in the heart by faith. All the springs of our being are moved. His love constraineth us.
Those greater mysteries claimed to impart an inward life. The spirit was supposed to
emerge from a mystic death, to acquire new powers, and to occupy new relations. The
regimen of its novitiate was called its birth. The man who had passed through these
exercises was publicly hailed as endued with an existence higher than intellectual. He
was of a privileged class. This new birth is to holiness. It is regeneration, a making of us
again. It is renewing, a making of us afresh. With a marked description is this mystery
announced; it is the mystery of godliness. This mystery is characterised by its attributes
of purity and pious excellence. They belong to it. It has a tendency to inspire them. They
are its ever-present glories and its invariable emanations. But here rebuke is dealt. Those
arcana to which the mystery of holiness is opposed, were the scandal of the ages through
which they survived. They were works of darkness. But the proposition of the text is
not exhausted. It asserts a particular use which the mystery of godliness subserves in
relation to the truth. How is the mystery of the Incarnation the pillar and ground of the
gospel? Its importance to the whole scheme of redeeming mercy is thus declared, and
that importance is easily vindicated. (R. W. Hamilton, D. D.)

The Incarnate God vindicated

I. The fact of a Divine incarnation in the person of Jesus Christ. The proposition is complex,
and we will, in the first instance, reduce it to its parts.
1. The manhood of Messiah.
2. That Messiah always possessed the Divine nature while He has assumed our own. Though
there may be none who argue from His Godhead against the reality of His Manhood,
however it is to be feared that too many extenuate it, it is most common to argue from
His Manhood against His Godhead.
(1) Titles of Divinity and Manhood are given to Him. He is the Son of God and the Son of
Man.
(2) Attributes of infinity and limitation are ascribed to Him.
(3) Representations of self-sufficience and dependence are assigned to Him.

II. This great mystery of godliness, God the Son taking our nature, is entitled a manifestation.
The light of the knowledge of the glory of God is in the face of Jesus Christ. To know the only
true God is to know Jesus Christ, whom He hath sent. As we cannot understand God, who is a
Spirit, God is manifest in the flesh. It is the sensible copy, the transparent mirror, by which He
will be known. A manifestation is a making clear of that which is difficult and obscure. It is of
frequent occurrence when the later Scriptures speak of Christ. The life was manifested, and we
have seen it, and show unto you that eternal life which was with the Father and was manifested
unto us. Now there were works which He was to do as well as revelations to unfold. Nor let us
suppose that this manifestation was always unperceived and unappreciated. He was actually
recognized. In the beginning of miracles He manifested forth His glory, and His disciples
believed on Him. (R. W. Hamilton, D. D.)

The mystery of Godliness

 1. It agrees to the main design of godliness.
2. It has a tendency to promote it.
3. It has the best influence upon it.
1. There is nothing in the mysteries of religion inconsistent with holiness to God, and
beneficence to men.
2. The doctrines of Christianity have a tendency to promote all godliness.
3. The mysteries of religion have not only a tendency to promote godliness, but they give the
best influence to it.

I. What is the godliness here mentioned? Looking into this will give us an argument for those
doctrines that promote it.
1. One article of godliness, and indeed the chief of them is, that we should bow down, and
worship, before the Lord our Maker.
2. Our likeness to God. Godliness is Gods likeness.
3. Godliness consists in a communion with God, which is the exchange of love between Him
and us.
4. This same godliness takes into it our expectation from God.
5. Godliness takes into it our regard to the Divine institutions.
6. Godliness takes into it our love to godly people.
7. Our usefulness to those who are yet without, is no small part of religion.

II. We shall now inquire how this Godliness, as it comprehends our duty to God and our
beneficence to man, is promoted by the mysteries of religion.
1. Were it not for these mysteries we could not have had an open way to the throne of grace.
2. Another principle of godliness which the mysteries of religion do improve, is a reverence
of the Divine Majesty.
3. It is in the belief of these doctrines that we feel the principles of our love to God, which are
but the rebound of His to us.
4. We find by experience that this makes the worship of God our delight and pleasure.
5. In this revelation we have the greatest and best examples of our duty.
6. By this they were inspired with hope.
7. This has given good people a principle of charity to those that differ from them, and the
truest value for those for whom they are agreed.
I will close what you have heard with a short application.
1. If these are mysteries of godliness, then you see the true spring of the opposition that is
made to them, not because they are above reason, but because they are against
corruption, and hide pride from man.
2. Let us improve the doctrines of religion to this purpose, to make us better as well as wiser.
(T. Bradbury.)

The mystery of godliness

I. Jesus Christ was flesh--a real man. This has been denied. Some have said that Jesus was a
mere phantasm or phantom--that men felt they saw a body like our own, but it was a spectre, a
vision--the eyes with which they beheld were the eyes of imagination. Others have said He was
more than an airy appearance, but not flesh; that the nature of Christ was a special material
manifestation, say, a cloud acted upon by Divine power and made to appear a human body.
Some have said that the flesh was heavenly substance, and not of the earth earthy; something
ethereal which ultimately became absorbed in the sun. Others, again, have held that in the body
of Jesus there was no common principle of life and no human soul. Jesus Christ was flesh--real
man--flesh--and bones and blood spirit and soul and body.

II. Jesus Christ was God manifest in flesh. In this one Being we may see real Man and true
God. He is not a godly Man, but God-man. A double life--higher and lower is indicated by many
circumstances. He is born of a woman and conceived by the Holy Ghost. From Bethlehem to
Olivet, and from Olivet to the great white throne, God is manifest in Jesus Christs flesh.

III. That Jesus Christ is God manifest in flesh is a profound mystery. The fact is declared, but
the explanation is withheld. The manifestation of God in Jesus is proclaimed--the mode is
hidden. Christian philosophers have, through centuries, tried to penetrate this manifestation; it
is mystery still.

IV. This mystery is great. Not a sham and a trick, not puerile and ridiculous, not useless and
injurious as the mysteries of the ancient heathen and of corrupt churches, but real and
magnificent, momentous, solemn, and blessed in intent. The incarnation does not exist for the
mystery, but mystery necessarily enshrines the fact. And the fact, although great in
wonderfulness, is equally great in wisdom and in power, in goodness and in love.

V. But this great mystery is the mystery of godliness. The mysterious fact, not the
mysteriousness of the fact, is Gods means of working godliness in us, and our means of working
godliness to ourselves. Knowledge of God is essential to godliness; and this mystery is God
manifest. The reality of God, His positive existence, His independence, His truth, His might, His
wisdom, His knowledge, all the attributes that constitute Him the true God, are shown forth by
Christ. The grace of God, His affection for His children, His graciousness to the penitent, these
are revealed by Christ. A true and merciful God is manifested by the God-man. Faith in God is
essential to godliness. Submission to God is essential to godliness; and this the mysteriousness
of the incarnation secures. Love to God is essential to godliness. And to this the great mystery
especially appeals. So that Jesus Christ as God manifest in flesh is a means of our knowing God,
of our believing in God, and submitting to God, and loving God. This leads to devotion, entire
consecration to God. This produces piety, the performance of every duty to God. The foundation
of true religion is hereby laid bare, the object of religion is hereby disclosed, the nature of pure
religion is hereby taught, the blessedness of godliness is hereby revealed, and godliness is hereby
actually produced.

VI. Great is the mystery of Godliness without controversy. That is, by the consent of all, God
manifest in flesh is a great mystery. How many use the light of day without holding any theory
as to its nature, or even knowing that theories have been formed! How many breathe the air in
ignorance of its component parts and unable to comprehend the explanation which science can
give! A knowledge of the chemistry of food and of the physiology of digestion is not essential to
nutriment; and a man may live by his labour without having an idea of the philosophy of toil.
Now here is spiritual light in which, mystery although it be, we may walk. And here is a moral
atmosphere which, mystery though it be, we may breathe. And here is a sphere of godly life in
which, mystery though it be, we may move and act. God manifest in flesh is the great mystery of
godliness. The lessons hereby taught are these:--
1. To be godly we must respond to God-manifest. God cannot be correctly and adequately
 known except through Christ; and knowledge of God is essential to real religion.
2. To receive God-manifest we must bow to mystery.
3. If we have received this mystery let us do our duty by it. (S. Martin.)

God manifest in the flesh

I. The person that he speaks of is God.

II. The great mystery of godliness tells us that this God was manifested. The revelation he has
made of Himself is the ground of all our religion.
1. One manifestation that God has made of Himself is in a character that gives us our most
early concern with Him, that He is the former of all things.
2. He is manifested as the object of universal worship. This flows from the former as a
practical inference.
3. Another manifestation that we have of God, and in which the gospel exceeds all that went
before, is that He is a lawgiver.
4. The gospel gives us a manifestation of the great God under the character of a judge.
5. God is manifested to us as one whom we have dishonoured; the offended party.
6. When God manifests Himself, it is as the author of our reconciliation.
7. God is manifested to us as the author or contriver of that righteousness in which we are
justified.
8. God is manifest as the author and fountain of those graces by which we are wrought into
his image.
9. God has manifested Himself as the great example and pattern of all our holiness.
10. Another manifestation that we have of God is, as He is the author and giver of those joys
that are laid up for us in another world.

III. We are now to consider that particular manifestation of God which the text has led us to,
and this is said to be IN THE FLESH.
1. He has manifested Himself in voices: He used to speak out to the world.
2. He manifested Himself by dreams and visions of the night (Job 33:15-16).
3. He used to manifest Himself by raising up eminent persons, either as prophets to teach
His people, or as saviours to defend them.
4. He manifested Himself in miracles.
5. He manifested Himself in a written law.
6. He manifested Himself by several ordinances.
7. He also manifested Himself by appearing frequently to them. The angel of His presence
saved them (Isa 63:9).
8. The last and greatest manifestation that we have of God is in the flesh.
(1) His being manifest in the flesh exceeds all the other manifestations that He gave of
Himself, as it is more familiar.
(2) This manifestation of God is most certain and convincing. Many times they could not
tell whether it was God who spake to them or no.
(3) This manifestation in the flesh is most expressive of our union to Him (Psa 68:20).
(4) This manifestation in the flesh was for the working out of a great atonement (Heb
 2:17).
(5) By this manifestation in the flesh He gave the best instructions in the matter of our
duty.
(6) This gives us the greatest assurance of our happiness, because He has carried His
body up with Him to heaven: Thither Jesus our forerunner is for us entered (Heb
6:20).
(7) This shows the goodness of God our Saviour towards men (Joh 3:16).

IV. The noble character that is here given of it, as a mystery of godliness. Under this head
there are two parts.
1. That it is a mystery.
(1) Is it not a mystery that He who dwells in that light to which none can approach
became visible to us?
(2) Another thing mysterious in this doctrine is, that He who has prepared His throne in
the heavens should dwell among men.
(3) Another part of the mystery is, that He who has derived no being from a man should
be born of a woman.
(4) He who was Lord of all takes upon Him the form of a servant. This carries the
wonder a little deeper.
(5) He who was eternally holy came in the likeness of sinful flesh.
(6) He whose kingdom rules over all is a man of sorrows and acquainted with grief.
(7) It is another mystery, that He who is blessed for ever should become a curse for His
people.
(8) It is another part of this mystery that the Prince of Life should be obedient to the
death of the cross.

V. This is a mystery of godliness, and has a happy influence upon all practical religion. People
are the better for believing it.
1. This doctrine is a great argument of our duty to God.
2. The belief of Gods being manifest in the flesh is raised upon our value for the revelation
He has given us; and denying it carries the most dangerous conclusion against the best
dispensation that ever a people were under.
3. This doctrine is the chief ground of our hope, and without that I am sure there can be no
religion.
4. This doctrine is apparently the concern of good men, such as work out their own salvation
with fear and trembling.
5. There is no practical inconvenience in believing that God was manifest in the flesh; it does
no harm to our seriousness in any one article of piety or comfort.
6. It is certainly a thing very desirable, and to be wished for, that He who was manifest in the
flesh should be God.
(1) It will be easily owned that for a God to be manifest in the flesh is infinitely more
kind and condescending than for the highest creature that ever was formed.
(2) In this we have a greater proof of the satisfaction that He has made.
(3) In this doctrine we have a better ground for our dependence upon Him.
Application:
1. Hence we see it is quite wrong to pretend any explication of this doctrine, because that is
 the way to destroy all the mystery. There are two glories in the article: First, that it is
true; and secondly, that it is too great for the comprehension of human reason; and I am
sure it is no service to the former if we are striving to lay aside the latter.
2. If it is a mystery there is no knowing it without the help of the Holy Spirit (1Co 2:10). (T.
Bradbury.)

Christ, the manifestation of God

We have no faculty by which to obtain an immediate perception of the Great Supreme. The
King eternal, immortal, invisible, is by all unseen; and in His existence, His perfections, His
purposes, He is to all beings a profound secret, except as He voluntarily discloses Himself to
them. With what angels may know of God, or with what devils may know of God, we are not now
particularly concerned. The text speaks of a manifestation of God to man. Man was not created
to eat, and drink, and die; to pass his earthly existence absorbed in carnal pursuits, and earthly
cares, and transitory pleasures. He was made to have communion with God, to serve Him, to
contribute to His glory. But a God unknown and unrevealed cannot be worshipped nor obeyed.
God was manifest in the flesh. I do not feel it necessary to prove to you now that this actually
took place at the incarnation of Jesus Christ. It is as plain as it can be upon the face of the
passage, that this is the event to which the sacred writer refers. We wish to consider the
Incarnation as a manifestation of God. It does appear as though God, whose it is to bring good
out of evil, and to make the wrath of man to praise Him, had made the guilty trespass of man
which needed the Incarnation in order to its atonement, the occasion of bringing Himself nearer
to His creatures, and laying Himself more open to their astonished and admiring gaze, than He
could have done, had not that which He abhors presented the occasion. We mean not to imply,
of course, that God was wholly unknown in the world before the Incarnation, and that no other
way existed or was possible than this, of arriving at a knowledge of His existence and attributes.
There is a light in nature which reveals God, and there are lessons respecting Him spread out
before the eyes of all men. But revelation has surpassed nature. We speak not now of its meeting
those new necessities which the apostasy has introduced, and for which nature has not the
semblance of a remedy; but of this one particular, which is now before us--the making known of
God. Prophet and priest fulfilled each their course to teach the people knowledge; psalmists
added their heaven-born strains; the Spirit of God, Himself the Author of these various lessons,
taught them to the heart illumined by His grace. And here, again, if we knew not, from the actual
fact, what was yet in reserve, we might be ready to ask what farther could be added to these
teachings, so abundant, so comprehensive and so explicit of the Word of God, to make Jehovah
better known? And yet, though the language of inspired communication may leave nothing
untold which words can convey, and nothing farther to be desired, nothing even possible, in the
way of description of the nature and perfections of the Most High; still it would introduce us to a
nearer acquaintance with this dread Being if, instead of merely distantly hearing about Him, we
should be made witnesses of His acts, and be permitted to gaze direct upon positive exhibitions
of those attributes of power, and justice, and grace, of which we had been told. Here is another
advance in the presentation of the knowledge of God. Thus, the fearful overthrow of Sodom, the
plagues sent on hardened Pharaoh, the judgments on murmuring Israel, speak more
impressively than any language, the holiness, the justice, and the dreadful vengeance of our
God. So the various interpositions of God on behalf of His people, for their deliverance from
danger and for their rescue from their foes, the magnificence of His descent on Sinai, the food
He vouchsafed them in the desert, the guidance of the pillar of cloud and of fire, give a more
vivid conception of God, and let us more into the beatings of His gracious heart, and show us
more of the glory of His nature than any words can express. And now one might, with strong
appearance of reason, conclude that the various modes of revealing God must be complete, and
that nothing more can be imagined to be added to those already recited. And still the wisdom of
God has shown us that it was not yet exhausted, that there was something yet possible, superior
to them all. We would have pronounced it incredible had it not actually occurred. It is for the
invisible God to make Himself visible, and assume a habitation among men, to be born, and live,
and die. This, which was in appearance forbidden by His spirituality, His omnipresence, and His
eternity, was nevertheless accomplished by God being manifested in the flesh. The unseen,
eternal, omnipotent God dressed Himself in a human form, and gave Himself a local, temporal,
tangible existence, so as to bring Himself within reach of our corporeal senses; He came down to
dwell among us, not by a mere symbol of His presence, but really, personally, visibly. And thus
He disclosed Himself to man, not at second hand, through the ministry of His servants, nor by
occasional and momentary displays of His own dread power and magnificence, but by a life of
intimate, uninterrupted converse in their midst. And now we ought, for the proper presentation
of our subject, to go in some detail regarding the various perfections of the Divine nature, and
show how, in respect to them all, our knowledge receives new confirmation and additional
clearness by this manifestation of God in the flesh; and how, in the case of many, it receives
large accessions above all that was previously known, or could, apart from the Incarnation, be
known regarding them. And here be it observed, that we are not now speaking of Jesus as a
teacher. The very existence of God receives new confirmation here. Indeed, some have referred
to the miracles of Jesus as affording to their minds the only argument which was absolutely
irrefragable, that there is an intelligible Being, the Author and the Lord of Nature. The unity of
God is also freshly demonstrated both against the thousand deities of an idolatrous Paganism,
and the two independent principles of good and evil of the Persian superstition, by the unlimited
authority which Jesus freely exercised, commanding obedience in the kingdom of darkness as
well as that of light. But we cannot delay on these and similar points. We pass to the holiness of
God. This was set in a light by the Incarnation in which it never appeared before, and in which
(without designing to limit the wisdom or power of God) we may say that, as far as we can judge,
it could not have appeared without it. Our proof of this is drawn not from the fact, melancholy as
it is, that the idea of holiness is entirely lost among the heathen, to whom God has not made
Himself known. And thus it is with all the attributes of God. They all gather fresh lustre from the
mystery of the Incarnation; and when they are viewed in the face of Jesus Christ, they appear
with an impressiveness which they never before assumed. Where was the long-suffering of God
ever so exhibited as we see it in Jesus? If He had given proofs before of His regard for the
human race, what a nearness does this induce beyond anything else that is conceivable, that He
should come and live among us and wear a human nature, become bone of our bone and flesh of
our flesh, partake of our infirmities and weaknesses, that He might deliver us from them, and
take our nature with Him to glory. We would like to have pointed out to you how the feelings of
mans natural heart toward God were exhibited here likewise, in their treatment of God manifest
in the flesh; how perfect goodness and celestial excellence raised against Him the malice which
betrayed, condemned, and crucified Him; and how it is the same enmity of the natural heart still
which leads so many to side with His persecutors, and if they do not madly cry, Away with
Him! nevertheless to show by their lives as well as by their professions, that they will not have
this Man to reign over them. (W. H. Green.)

The mystery of the incarnate God

I. In it we have distinctly announced the redeemers supreme and essential divinity. God was
manifested in the flesh. This is affirmed of Christ, of the Son.

II. These words announce the redeemers perfect manhood. Flesh here means our common
humanity. You need not be told that it does not mean corrupt human nature; nor yet does it
mean the body as distinct from the spirit; but human nature in its entireness as distinct from the
Divine nature. For both He that sanctifieth and they who are sanctified are all of one: for which
cause He is not ashamed to call them brethren. He did not merely seem man, nor merely
assume the human shape, as He did when He appeared to the patriarchs and prophets previous
to His Incarnation; but He was really and truly man, having flesh and blood, and body and
spirit, and every element and characteristic of our common humanity.

III. The third important doctrine announced in the text is, the union of two distinct and
widely dissimilar natures in one person. God was manifest in the flesh. The doctrine of
Scripture plainly is, that He is perfect God and perfect Man in one Person. The two natures were
united, not blended: the human nature could not absorb the Divine, nor did the Divine absorb
the human.

IV. The text affirms, that this mysterious procedure resulted in a special and peculiar display
of the godhead. God was manifested in the flesh. It does not merely mean that Deity became
incarnate in our nature; but that through this mysterious event and others which were
consequent upon it, the will, nature, attributes, and character of Jehovah were especially
unfolded to the world, and made palpable to human observation and intelligence. No man hath
seen God at any time; the only begotten Son, which is in the bosom of the Father, He hath
declared Him. He is the brightness of the Fathers glory, and the express image of His person.
God was in Christ; and Christ is manifested God. The representation is accurate, full, perfect,
and, in most condescending and attractive form, supplies the identical vision of paternal Deity.
I and My Father are one. Nor is the manifestation confined to earth. In the person and work of
the God-man, Jehovah stands forth revealed to angels as well as to men. The manifestation is
made on a higher stage, on a wider theatre, and before intelligence more penetrating and lofty.
What a wonderful and condescending method to teach us how to look on God!

V. The great objects which this mysterious event was designed to accomplish. They were
doubtless such as call for these wonderful means, and as required and justified their adoption.
The vast and mysterious display of condescension and love furnished by God manifest in the
flesh would not be made to secure trifling ends, nor for purposes which might have been
accomplished by means lest costly and extraordinary. The objects contemplated, in short, are
infinitely important. God was manifested in the flesh to teach us the Divine will and
character,--to furnish a perfect Example for our imitation; that He might die to make a full
atonement for our sins; that He might make an ample provision for our pardon and
sanctification; that He might become our faithful and merciful High Priest, our sympathizing
Friend, and powerful Advocate with God: that He might destroy the works and power of the
devil.
1. We learn from this subject, that the Saviour provided for us is pre-eminently suited to His
office.
2. We learn from this subject how confidently we may commit ourselves to this Saviour, and
trust in Him for acceptance and life. (S. Lucas.)

Why did God become incarnate?

I. God intended thereby to reveal himself more clearly and lovingly to man.

II. That He might unite created beings to Himself by the closest tie, and give the most
affecting proof of His regard to created intelligences like ourselves.

III. That He might in our nature, and as one of ourselves, give the most disinterested and
decisive testimonies that He was in the right.

IV. That He might thereby give the strongest evidence that the dignity and happiness of
creatures was not only compatible with a state of subjection, but that it really consisted in an
entire conformity to the divine will.

V. That God might show more hatred to sin by pardoning the transgressor than by punishing
him.

VI. That He might afford the fullest security of His peoples salvation. (John Hall.)

The divinity of Christ

Like a coronation crown robbed of its jewels, so is the gospel divested of the divinity of Christ.
It is true there is pure gold left in the moral teaching and the matchless precept, but gaping
cavities show where once the chief glory shone. Nor is the gospel alone mutilated by denying the
divinity of Jesus. The character of Jesus as a man is brought down from a calm, consistent
teacher to a sincere, insane enthusiast. From divinity to insanity--that is an awful descent! But
there is no alternative. Not only is the gospel and the character of Jesus mutilated by a denial of
His divinity, but my relation to Him is desolated. I find that I cannot touch the divinity of Jesus
without touching my respect for His person. I might respect Him if He were a prophet like
Moses or Elijah, or if He were a hero like Charlemagne or Luther. But as one who made the
claims that He made, as one who demands my whole heart and my adoration, I must give Him
that or nothing--or at most a tear. Without Christs divinity my lifes light dims, my love chills,
my hope fades, the sunlight dies out of the spiritual landscape, and all things lose their clearness
in the universal shadow. (R. S. Barrett.)

The incarnation of God

Paganism is misplaced incarnation. Some of these fancied incarnations are very revolting, and
some of them are really sublime. The Egyptians cat and crocodile are gross forms for God to
take. The horrid fetiches of the Dark Continent are even worse. The Greek mythologies are
classic and beautiful: There is something imposing in the fire-worship of the Parsecs, and the
Indians river-god moving in majesty. But when God did really come to dwell among us, He
came as a human child, an infant in its mothers arms. This is at once the most mysterious, the
most beautiful, and the most universal form God could take, as far as we can think. The most
mysterious, because Darwin and Huxley acknowledge no more baffling mystery than that of
mother and child. The most beautiful, because Raphael and Murillo attempted to paint nothing
more beautiful than a child in its mothers arms. The most universal, because the traveller who
encircles the earth hears no voice which declares the brotherhood of man like the voice of an
infant. It is a universal language, always the same, whether the plaintive cry come from the
Indian papoose hanging from the bending bow, or from the Italian bambino among the sunny
hills of Tuscany. The same one touch of nature, whether coming from Laplanders furs, or
Hottentots booth, or Hindoos bungalow, or Turks kiosk, or Arabs tent, or the silken curtains
of a palace, or the squalid poverty of a garret. Mysterious! Beautiful! Universal! (R. S. Barrett.)

Of Christs humiliation in His Incarnation

Why was Jesus Christ made flesh?
1. The especial and repulsive cause was free grace; it was love in God the Father to send
Christ, and love in Christ that He came to be incarnate. Love was the intrinsical motive.
2. Christ took our flesh upon Him that He might take our sins upon Him. He took our flesh
 that He might take our sins, and so appease Gods wrath.
3. Christ took our flesh that He might make the human nature appear lovely to God, and the
Divine nature appear lovely to man. As when the sun shines on the glass it casts a bright
lustre, so Christ, being clad with our flesh, makes the human nature shine and appear
amiable in Gods eyes. As Christ, being clothed with our flesh, makes the human nature
appear lovely to God, so He makes the Divine nature appear lovely to man. Now we need
not be afraid to look upon God, seeing Him through Christs human nature. It was a
custom of old among the shepherds, they were wont to clothe themselves with sheep-
skins to be more pleasing to the sheep; so Christ clothed himself with our flesh that the
Divine nature may be more pleasing to us.
4. Jesus Christ united Himself to man that man might be drawn nearer to God. God before
was an enemy to us by reason of sin; but Christ taking our flesh doth mediate for us, and
bring us into favour with God. If Solomon did so wonder that God should dwell in the
temple, which was enriched and hung with gold, how may we wonder that God should
dwell in mans weak and frail nature? Behold here a secret riddle or paradox, God
manifest in the flesh. The text calls it a mystery. That man should be made in Gods
image was a wonder; but that God should be made in mans image is a greater wonder.
From hence, God manifest in the flesh, Christ born of a virgin, a thing not only strange
in nature, but impossible, learn that there are no impossibilities with God. He would not
be our God if He could not do more than we can think. He can reconcile contraries. How
apt are we to be discouraged with seeming impossibilities! How do our hearts die within
us when things go cross to our sense and reason! What will it profit us, that Christ was
born into the world, unless He be born into our hearts: that He was united to our nature,
unless He be united to our persons? Be like Christ in grace. He was like us in having our
flesh, let us be like Him in having His grace. (T. Watson.)

Justified in the spirit.

The Incarnate God vindicated

Flesh and spirit are opposed to each other as terms. The spirit is not made to stand for the
human soul, for that is included in the word flesh; signifying all the constituents of humanity.
Nor does the spirit intend the Third Person of the Trinity, for there is antithesis, and the
contrast must be found in the same person respecting whom it is affirmed. God was manifest in
the flesh, in His flesh: was justified in the spirit, in His spirit. Now, then, we proceed to inquire,
Is the assurance of our Lords Divinity, its perfect evidence, the justification of all His acts and
undertakings during His manifestation in flesh amongst us?
1. A manner of very original dignity and pre-eminent authority was assumed by Jesus Christ.
2. Jesus Christ was punished with death under the accusation of blasphemy.
3. Imposture was laid to the charge of Jesus Christ.
4. Jesus Christ undertook mediatorial suretyship and representation.
5. Jesus Christ bore the Imputation, and was subjected to the stigma, of human guilt.
6. The methods which the Saviour pursued for the accomplishment of His ends seemed
unlikely and ineffective.
7. Certain promises were made by the Son of God to His people, which must always have
tested His power to fulfil them.
8. The dispositions and exercises of mind which the Redeemer inculcated on His disciples in
respect of Himself, may create a strange suspense. (R. W. Hamilton, D. D.)
Justified in the spirit
These words are added to answer an objection that may rise from the former. He was God
manifest in the flesh. He veiled Himself. He could not have suffered else. He appeared to be
nothing but a poor man, a debased, dejected man: a persecuted, slandered, disgraced man in the
world. He was thought to be a trespasser. It is no matter what He appeared, when He was veiled
with our flesh; He was justified in the spirit, to be the true Messiah; to be God as well as man.
Justified. It implies two things in the phrase of Scripture: a freedom and clearing from false
conceits and imputations, and declared to be truly what He was; to be otherwise than He was
thought to be of the wicked world. In the spirit. That is, in His Godhead: that did show itself in
His life and death, in His resurrection and ascension. He was justified in a double regard.
1. In regard of God, He was justified and cleared from our sins that He took upon Him. He
bore our sins upon the tree, and bore them away, that they should never appear again
to our discomfort. Now, the Spirit raising Him from the dead, showed that the debt was
fully discharged, because our Surety was out of prison. All things are first in Christ and
then in us. He was acquitted and justified from our sins, and then we.
2. And then He was justified by the Spirit from all imputations of men, from the misconceits
that the world had of Him. They thought Him to be a mere man, or a sinful man. No. He
was more than a mere man; nay, more than a holy man; He was God-man.
The reason why He justified Himself to be so.
1. It was the more to strengthen our faith. All His miracles were but so many sparkles of His
Divine nature, so many expressions of His Divine power; and--
2. To stop the mouths of all impudent rebellious persons. Justified in the spirit.
Then first of all--
1. Christ will at length justify Himself. This is a ground of faith. However He be now as a sign
set up that many speak against and contradict, yet the time will come when He will
gloriously justify Himself to all the world. That is our comfort. Now, as it were, His
offices are darkened: His kingly office is darkened and His prophetical office is darkened;
but at length it will appear that He is King of the Church, and all kingdoms will be
Christs. There are glorious times coming, especially the glorious day of the resurrection.
Christ at length will be cleared, He will be justified. The sun at length will scatter all the
clouds. Again, as Christ will justify Himself, so He will justify His Church and children,
first or last, by His Spirit. His children are now accounted the offscouring of the world.
Therefore in our eclipses and disgraces let us all comfort ourselves in this. How do we
justify Christ?
(1) We justify Christ when, from an inward work of the Spirit, we feel and acknowledge
Him to be such an one as He is: Christ is God.
(2) Those that have Christ illuminating their understandings, to conceive the mysteries
of religion, they justify Christ to be the Prophet of His Church; because they feel Him
enlightening their understandings.
(3) Those that find their consciences pacified, by the obedience and sacrifice of Christ,
they justify Him to be their Priest; for they can oppose the blood of Christ sprinkled
on their hearts, to all the temptations of Satan, and to the risings of their own
doubting conscience.
(4) In a word, we justify and declare and make good that He is our King, and put a kingly
crown upon His head, when we suffer Him to rule us and to subdue our spirits and
our rebellions; when we cherish no contrary motions to His Spirit; when we rest in
His word and not traditions, but stoop to the sceptre of Christs Word. In particular,
we justify Him, that He rose from the dead when we believe that we are freed from
 our sins, our Surety being out of prison. In the next place, for our direction; as Christ
justified Himself by His Spirit, by His Divine power, so let us know that it is our duty
to justify ourselves, to justify our profession, justify all Divine truth. Let us make it
good that we are the sons of God, that we are Christians indeed; not only to have the
name, but the anointing of Christ; that we may clear our religion from false
imputations; or else, instead of justifying our profession, we justify the slanders that
are against it. How shall this be? The text saith, by the Spirit. For as Christ
justified Himself, that is, declared Himself to be as He was by His Spirit, so every
Christian hath the Spirit of Christ, or else He is none of His (Rom 8:9). (R. Sibbes.)

Justified in the spirit

There is in the words a twofold antithesis, or distinction from what went before.
1. The first is in the nature or kind of the revelation; in the flesh He was manifest, in the
spirit He is justified. The former does not carry the discovery far enough for His whole
glory; many saw that who were strangers to the latter.
2. The other distinction here is about the manner of the discovery. He was manifest in the
flesh, He is justified in the spirit; which may be understood these three ways.
(1) He was justified in the spirit, i.e., the seat of this justification, the place where it is
fixed, is the soul of man. That He was manifest in the flesh we could see with our
eyes; but when He is justified, that lies all within; there the mind, the conscience, the
affections, take in the argument. And this is the great work of the Holy Spirit; the
thing that He has in charge.
(2) The nature of this justification is all spiritual. As it is delivered to the mind and
conscience, so it impresses these in a way suitable to the spirit of man. His
manifestation was in the flesh, by miracles, signs, and wonders, to show His power;
by meekness, humility, and patience, to show his purity; by trouble, shame, and
death, to declare His merit. These were external, the facts upon which He sustained
His character were seen abroad, the thing was not done in a corner; but the manner
of conveying this to the soul is different. The things of the Spirit of God are spiritually
discerned (1Co 2:14).
(3) That the Spirit is the Author of this justification; it is He that works upon our souls in
the manner that I have been describing.

I. We shall inquire into the sense of the words, that Christ Jesus was JUSTIFIED.
1. He had a Divine approbation, both to His character and to His actions. That He was the
Messiah, the anointed of the Lord; and that what He did was right and good (Joh 8:29).
2. He was also praised and admired as another part of His justification (Rom 3:4).

II. On what heads is Christ thus justified?

1. As to His mission, that He was sent of God.
2. As to His personal glory.
3. As to His fitness for the undertaking.
4. As to the propriety of those methods that He used.
5. As to His claim of the great reward above.
6. As to His actual possession of it.

III. The scripture has furnished us with several particulars. Christ was justified in the spirit.
 1. By the prophetical warnings that were given of Him.
2. By His personal furniture.
3. At the hour of His death and suffering.
4. More especially at His resurrection.
5. At the day of Pentecost.
6. In the conviction of sinners.
7. In the consolation of believers.

IV. He who is thus justified in the spirit is no other than the most high God.

V. That it is a mystery of godliness.

1. It is a thing mysterious in its own nature, that He who was manifest in the flesh should be
justified in the spirit.
(1) One testimony given to our blessed Lord was concerning His death; and you may
look upon it as a mystery that He should take such a way to carry on His design, as all
mankind imagined would be fatal to it (1Co 1:25).
(2) It is a mystery that He should be owned by the Father at the same time that He
thought Himself forsaken.
(3) Another mystery is this, that the very thing which seemed to hinder the faith of men
should afterwards encourage it. I mean the death of our blessed Lord.
(4) It is still further a mystery that He who appeared at His death, as if He was entirely
in the enemies hands, should soon after declare His own power at the resurrection.
(5) The manner of the Spirits justifying Christ in a soul that was filled with prejudice
against Him is very mysterious. Application:
1. If the justification of Christ in the Spirit is such a mystery, it is no wonder that the honour
of our Lord is so much struck at.
2. This shows us how vain all the ways of promoting the knowledge of Christ will be that are
not agreeable to the Spirit.

VI. You will see that it is a mystery of godliness, by considering the influence it has upon the
following principles.
1. By this we learn to approach with reverence to Him with whom we have to do.
2. If God is justified in our spirits it will fill us with a care to please Him.
3. This gives us humble thoughts of ourselves.
4. This inspires us with charity to others.
5. Another principle that the testimony of the Spirit has an influence upon is, that peace and
hope that runs through the lives of believers.
6. It prepares him for a dying hour; he dare trust his soul to the care of a Redeemer at last.
Lord Jesus receive my spirit. (T. Bradbury.)

Jesus justified in the spirit

I. Justifying is the absolving from a charge and pronouncing innocent. Thus, wisdom is
justified of her children. They clear her from the accusations of her enemies, and declare their
sentiments of her as excellent and lovely. But from what charge was He justified? It is an
important truth that, by His glorious resurrection, and the consequent effusion of the Spirit, He
was declared absolved from the sins which were laid upon Him as our Surety and Substitute.
1. He was justified by His Divine nature, or by those beams of Divinity which often broke
forth, and brightly shone, in His darkest nights of humiliation and suffering. He did not
display His royalty by a splendid equipage, by sumptuous entertainments, or by
advancing His followers to worldly honours. But He displayed it more gloriously by
giving, what no earthly prince could give, health to the diseased, life to the dead, virtue to
the profligate, and pardon to the guilty. When He discovered the signs of human
infirmity He also discovered the attributes of Divine glory and power.
2. Jesus was justified; and the charges of enthusiasm or imposture, which ignorance or
malice brought against Him, were confuted by the Holy Ghost. The character of the
Messiah, which inspired prophets had delineated, fully proved that Jesus was indeed the
Christ. His Spirit that was in them testified, long before His appearance, the time, place,
and manner of His birth; the circumstances of His life and death, His deep humiliation
and abasement; and the glory which should follow. John, who was filled with the Holy
Ghost from his mothers womb, pointed Him out as the Lamb of God which taketh away
the sin of the world. In the meantime, let your temper and conduct justify those claims of
Jesus, which others reject and condemn. Justify His claim of divinity. Did Jesus, by the
Spirit, justify His claims? Under the influence of the Spirit, justify your pretensions to
the character of Christians, and display the excellency of that character. (J. Erskine, D.
D.)

The vindicated Saviour

I. The spirit vindicated the saviour by demonstrating the godhead which he professed. The
evidence is spread over a wide field, but it is clear and decisive. The Spirit testified of Him in the
prophets, foretelling His Divine character, as well as sufferings and subsequent glory. Amid His
lowest forms of abasement and reproach the prophet seers recognise in Him the full majesty of
the Godhead, and all the prerogatives of the Infinite. Not less clear and decisive are the inspired
statements of the New Testament. His Godhead is announced without faltering or hesitation.
And that nothing might be wanting to the demonstration, the Spirit raised Him from the dead.

II. The Spirit vindicated the Saviour by attesting His right to the claims which He put forth.
These claims were of the most lofty character, embracing, in fact, the office of the Messiah, and
all the prerogatives and perfections of the Most High God. He claimed to be the Light and Life of
the world, the authorized Teacher of the will of God, the Head and Sovereign of the Church, and
the Creator, Ruler, and Judge of all men. He challenged as His right the government and
homage of the universe. These lofty claims the Spirit solemnly attested and justified.

III. The Spirit vindicated the Saviour by clearing Him from all the aspersions with which His
enemies caluminiated His person and character.

IV. The Spirit vindicated the Saviour by completing the revelation which He Himself
commenced. By new or fuller revelations He finished the Divine system of truth which had
already been largely unfolded by the personal teaching and history of Christ.

V. The spirit has vindicated the Saviour by bestowing the blessings which He professed to
have purchased. He not only revealed the truth which Christ left partially or wholly unrevealed:
but also communicated the blessings which He claimed to have procured for man by His
sufferings and death.
 VI. The Spirit vindicated the Saviour by displaying His glory. He has lifted and removed the
veil which shrouded him, and shown us the awful splendour of the August One who tabernacled
in the likeness of sinful flesh in the person of Jesus of Nazareth. To unfold the Redeemers
mantled glory was one great object of the revelation which the Spirit inspired. It illuminated the
deepest depths of His humiliation and reproach, and shone through the darkest eclipse of His
Divinity. The prophets saw the Redeemer as Jehovah of hosts, with His train of ineffable glory
filling the temple, and shining through heaven and earth. The Spirit, in short, led them to a
height of vision whence they saw eternity and immensity filled with the majesty of His infinite
Being, and flaming with the brightness of His immeasurable perfections. Then again, how did
the Spirit display the Redeemers glory through the stupendous miracles which He wrought! (S.
Lucas.)

Seen of angels.--
Jesus seen of angels

I. For explaining this subject, I observe--

1. Angels were witnesses of the most important events which concerned the Redeemer.
2. The angels, who beheld this amazing scene, were honoured to minister to Jesus in these
His sufferings. Thus, after our Lords temptation in the wilderness, we read, Then the
devil leaveth Him, and behold angels come and minister unto Him (Mat 4:11).
3. Angels behold and pry into the grand designs, for which Infinite Wisdom ordained all this
scene of condescension and suffering. They not only saw God manifest in the flesh, but
they saw the purposes for which He was thus manifest, for which He lived, for which He
died.
4. While beholding the love which prompted the Son of God thus to condescend and thus to
suffer, angels learn to love, and willingly to attend upon, and minister to the meanest of
those whom the Lord of angels loved, and for whose salvation He stooped so low.
5. Angels, who saw God manifest in the flesh, were the first publishers to man of some of the
most important events which they witnessed. An angel acquainted Daniel that the
Messiah should be cut off, though not for Himself. An angel was the first publisher of the
Saviours birth.

II. And now to conclude with a few practical reflections.

(1) How shocking the folly and ingratitude of many! Angels desire to look into the
mysteries of grace: and men, more nearly concerned in them, esteem it a
disparagement to bestow upon them one serious thought. They shut their eyes,
despise and scoff, while angels gaze, and wonder, and adore.
(2) Imitate angels. The sufferings and glory of the Redeemer are their favourite
meditation. Let them also be yours. Count all things loss and dung for the excellency
of the knowledge of Christ.
(3) Rejoice that He who was seen of angels was manifest in the flesh. Triumph, oh
Christian, in that name Immanuel, God with us. In creation man was made a little
lower than the angels. In redemption, the Son of God, by assuming our nature, has
done infinitely greater honour to us than to them.
(4) Ask your hearts, Have we ever seen the Lord? You have heard of Him with the
hearing of the ear. Have you, by the eye of faith, so seen Him as to abhor yourselves,
and repent in dust and ashes? Doth beholding His glory remove prejudice against
 Him, captivate your hearts, and transform you to His image? (J. Erskine, D. D.)

Seen of angels
The word is not altogether so fitly translated, for it is more pregnant than it is here rendered,
He was seen. It is true. But He was seen with admiration and wonderment of angels.
1. They saw Him with wonderment. For was it not a wonder that God should stoop so low as
to be shut up in the straits of a virgins womb? It was matter of admiration to the angels
to see the great God stoop so low, to be clothed in such a poor nature as mans, that is
meaner than their own.
2. And because He was their Head, as the Second Person, and they were creatures to attend
upon Christ, their sight and wonderment must tend to some practice suitable to their
condition. Therefore they so see and wondered at Him, as that they attended upon Christ
in nil the passages of His humiliation and exultation--in His life, in His death, in His
resurrection and ascension.
3. They saw Him so as they were witnesses of Him to man. They gave testimony and witness
of Him.
(1) Shall angels see and wonder at these things? at the love and mercy and wisdom of
God in governing His Church, in joining together things irreconcilable to mans
comprehension, infinite justice with infinite mercy in Christ, that Gods wrath and
justice should be satisfied in Christ, and thereby infinite mercy showed to us? Shall
they wonder at it, and joy and delight in it, and shall we slight those things that are
the wonderment of angels? There are a company of profane spirits--I would there
were not too many among us--that will scarce vouchsafe to look into these things,
that have scarcely the book of God in their houses. They can wonder at a story, or a
poem, or some frothy device; at base things net worthy to be reckoned of.
(2) Again, from hence, that Christ was seen and attended on and admired by angels,
there is a great deal of comfort issueth to us. So we have a derivative comfort from
the attendance of angels upon Christ. But surely, whatsoever they did to Him they do
to us, because there is the same respect to Head and members. And hence we have
the ground of the perpetuity of it, that they will for ever be attendants to us; because
their love and respect to us is founded upon their love and respect to Christ.
Likewise, it may comfort us in all our extremities whatsoever, in all our desertions.
The time may come, beloved, that we may be deserted of the world, and deserted of
our friends; we may be in such straits as we may have nobody in the world near us.
Oh! but if a man be a true Christian, he hath God and angels about him alway. A
Christian is a king; he is never without his guard, that invisible guard of angels. (R.
Sibbes.)

God manifested to angels by the scheme of human redemption

I. In the depth of his condescension. It is probable that even angels cannot directly see God in
the Person of the Father, and in His infinite essence. They see Him only in the displays of His
glory. His condescension reaches to the lowest depth. They see Him reigning with the Father
amid the ineffable glories of heaven, making Himself of no reputation, and taking upon Him
the form of a servant, and humbling Himself to become obedient unto death, even the death of
the Cross.

II. In the scheme of godliness, God was seen of angels in the mystery of His incarnation. This
event, so strange and unparalleled in its character, would awaken their deepest interest, and
largely engage their attention. They would learn something of it from the first promise, although
it doubtless involved much more than they at first perceived. We are not to suppose, however,
that the whole mystery of His incarnation was then made known to angels.

III. In the scheme of godliness God was seen of angels in the supreme wisdom of His
councils. In its contrivance and execution, they saw a display of intelligence which had never
before impressed them.

IV. In the scheme of godliness, God was seen of angels in the solemn majesty of His justice.
Never had they seen this attribute stand out in such tremendous manifestation, as when they
saw Christ made a propitiation to declare the righteousness of God for the remission of sins
that are past.

V. In the scheme of godliness, God was seen of angels in the immense achievements of His
power. They saw all power in heaven and in earth committed to the incarnate Son, and
omnipotently wielded for the rescue of man, and for the overthrow of his enemies.

VI. In the scheme of godliness, God was seen of angels in the infinite tenderness of His love.
Here they saw the fullest manifestation of this attribute, and gathered their loftiest conceptions
of its depth and height. Here they first saw its peculiar mode, mercy. They had seen it developed
as goodness, as infinite benignity before, but not its peculiar form, mercy. They required no
sacrifice.

VII. In the mystery of godliness, God was seen of angels in the perfect harmony of His
attributes.

VIII. In the scheme of godliness, God was seen of angels in the grandeur of His ultimate
purposes. What a host of unparalleled events rush on their brightening view! Earth redeemed!--
devils vanquished!--death destroyed!--angels established!--the universe conserved!--sin and
ruin all confined to hell!--man saved!--Messiah enthroned, and crowned with all power and
glory!--the whole Godhead illustrated!--the Father glorified!--and all the faithful host of God
united into one great and rejoicing family for ever! What purposes are unfolded here! We thus
learn that the scheme of our redemption deeply interests the whole universe. (S. Lucas.)

Seen of angels

I. What is it for that God who was manifest in the flesh and justified in the spirit to be seen of
angels?
1. We may hence collect the esteem they had for the person of our Lord.
2. The esteem the angels had for our blessed Lord appears from their care to promote the
design that He came about. Christ is seen and admired of the angels in His design as well
as His person because it is their care to spread the gospel.

II. The next general head is to consider it as a mystery that our God should be seen of angels.
Now this part of the story, that He was seen of angels, is wonderful.
1. This was a Saviour of whom they had no need, for they never sinned.
2. It farther enhances this wonder that they should pay so much regard to one who came
down into a nature beneath their own.
 III. I have no more to do upon this branch of the Christian religion than to show you how it is
a mystery of godliness.
1. The belief of this gives life and soul to our duty.
2. Another act of our duty is a courageous profession of His name.
3. From His being seen of angels, in the way that I have described, we are encouraged in our
dependence upon His grace, as that which is sufficient for us.
4. Here is an argument for your care and love to the people of a Redeemer.
Preached unto the Gentiles.--
Preached to the Gentiles
First of all, there must be a dispensation of Christ. See the equity of this even from things
among men. It is not sufficient that physic be provided; but there must be an application of it. It
is not sufficient that there is a treasure; but there must be a digging of it out. It is not sufficient
that there be a candle or light; but there must be a holding out of the light for the good and use
of others. It was not sufficient that there was a brazen serpent, but the brazen serpent must be
lifted up that the people might see it. It is not sufficient that there be tapestry and glorious
hangings, but there must be an unfolding of them. What it is to preach.
1. To preach is to open the mystery of Christ, to open whatsoever is in Christ; to break open
the box that the savour may be perceived of all. To open Christs natures and person
what it is; to open the offices of Christ. And likewise the states wherein He executed His
office. First, the state of humiliation. But it is not sufficient to preach Christ, to lay open
all this in the view of others; but in the opening of them there must be application of
them to the use of Gods people, that they may see their interest in them; and there must
be an alluring of them, for to preach is to woo. And because people are in a contrary state
to Christ, to preach Christ is even to begin with the law, to discover to people their
estate by nature. A man can never preach the gospel that makes not way for the gospel by
showing and convincing people what they are out of Christ. This preaching is that
whereby God dispenseth salvation and grace ordinarily. And God in wisdom sees it the
fittest way to dispense His grace to men by men. Why?
(1) To try our obedience to the truth itself. He would have men regard the things spoken,
not for the person that speaks them, but for the excellency of the things.
(2) And then God would knit man to man by bonds of love. Now there is a relation
between pastor and people by this ordinance of God.
(3) And then it is more suitable to our condition. We could not hear God speak, or any
more excellent creatures.
(4) And it is more proportionable to our weakness to have men that speak out of
experience from themselves that preach the gospel, that they have felt the comfort of
themselves. It works the more upon us. Let us therefore set a price upon Gods
ordinance. There must be this dispensation. Christ must be preached. Preaching is
the chariot that carries Christ up and down the world. But then, in the next place, this
preaching it must be of Christ; Christ must be preached. But must nothing be
preached but Christ? I answer, Nothing but Christ, or that that tends to Christ. The
foundation of all these duties must be from Christ. The graces for these duties must
be fetched from Christ; and the reasons and motives of a Christians conversation
must be from Christ, and from the state that Christ hath advanced us unto. The
prevailing reasons of a holy life are fetched from Christ. Now Christ must be
preached wholly and only. we must not take anything from Christ, nor join anything
to Christ. Christ must be preached; but to whom? To the Gentiles. Here lies the
mystery, that Christ, who was manifest in the flesh, justified in the spirit, etc.,
should be preached to the Gentiles. But why did God suffer the Gentiles to walk in
 their own ways? (Act 14:16). Why did He neglect and over look the Gentiles, and
suffer them to go on in their own ways, so many thousand years before Christ
came? Were they not Gods creatures as well as the Jews? I answer, This is a mystery,
that God should suffer those witty people, that were of excellent parts, to go on in
their own ways. But there was matter enough in themselves. He need not call God to
our bar to answer for Himself. They were malicious against the light they knew. They
imprisoned the light of nature that they had, as it is Rom 1:21. They were unfaithful
in that they had. It is Gods sovereignty. He must let God do what He will. Therefore
we cannot be too much thankful for that wondrous favour which we have enjoyed so
long time together under the glorious sunshine of the gospel. Hence we have a
ground likewise of enlarging the gospel to all people, because the Gentiles now have
interest in Christ; that merchants and those that give themselves to navigation, they
may with good success carry the gospel to all people. There are none shut out now
since Christ in this last age of the world; and certainly there is great hope of those
western people. (R. Sibbes.)

Jesus preached unto the Gentiles

I. I am to represent in what manner Christ was preached to the gentiles.

1. The great truths which relate to Christ were declared and explained to them. Christ,
therefore, was the chief, though not the only subject of the apostles sermons, and
everything else was preached in reference to Him. What we are told of Pauls sermons at
Corinth and Rome is equally true of the sermons of the rest of the apostles. What were
the things concerning Christ which they taught it is impossible to say in one sermon. The
undertaking of Christ in the covenant of redemption and the promises then made Him
by the Father; His personal glory, both as the Equal and Fellow of the Almighty, and as
anointed in His human nature with the Holy Ghost and with power; His fitness as God-
man for redeeming lost mankind.
2. The apostles laid before their hearers sufficient evidence of the truths concerning Christ
in which they were instructed. Thus Paul confounded the Jews which dwelt at Damascus,
proving that Jesus is very Christ. At a synagogue in Thessalonica, as his manner was, he
went in unto them, and three Sabbath days reasoned with them out of the Scriptures,
opening and alleging that Christ must needs have suffered and risen again from the
dead, and that Jesus is the Christ.
3. The apostles invited and commanded their hearers to believe on Christ, to receive Him,
and to rest on Him alone for salvation. Christ and the blessings of His purchase were
freely offered to all, and all were invited and enjoined to accept them.

II. I am next to show in what respect Christ preached to the gentiles is a mystery. It was
mysterious that, for a long period, God suffered them to walk in their own ways, giving His
statutes unto Jacob and His testimonies unto Israel, while He dealt not so with other nations.
This, however, was a mystery of wisdom. Still, however, it remains a mystery that to the Gentiles
Christ was preached when they were at the very worst. Search the inspired Epistles and tell me
was Rome, Corinth, Ephesus, or Crete celebrated for sobriety, charity, justice, benevolence, and
other humane and social virtues, when the apostles were sent to publish in their ears the religion
of Jesus? Did they generally resemble a Socrates, an Aristides, a Fabricius, a Camillus? Alas!
wisdom and goodness were far from them. What can we say to these things? How unsearchable
are Gods judgments, and His ways past finding out! When offers of salvation were made in the
amplest manner to a generation so enlightened and yet so profligate, does not this manifest that
all, however vile and unworthy, are welcome of the Saviour? The confirmation of Christianity
might be another end of this mysterious dispensation. The gospel was intended to subdue
sinners to Christ. God, therefore, first sends it on that design, in an age where it was to meet
with the greatest opposition, that its amazing conquests might manifest its Divine original. And
this leads me to observe that the effects of the preaching of Christ to the Gentiles were
mysterious and amazing. When the men of Cyprus and Cyrene spoke to the Grecians, preaching
the Lord Jesus, the hand of the Lord was with them; and a great number believed and turned to
the Lord. (J. Erskine, D. D.)

The proclaimed Saviour

I. He was preached unto the Gentiles as the Divine Son of God. Ii. The incarnate God was
preached unto the Gentiles as having by His death on the cross presented an atoning sacrifice
for the sins of the world.

III. Christ was preached unto the Gentiles as the high priest and days-man appointed to
mediate between God and man, and to reconcile man to his offended creator.

IV. the incarnate God was preached unto the Gentiles as the grand centre and means of union
to the whole Church of God.

V. Christ was preached to the Gentiles as the supreme and universal judge. (S. Lucas.)

Preached unto the Gentiles

I. I am to explain the thing itself that is here said of Christ Jesus, that the God who was
manifested in the flesh, justified in the Spirit, and seen of angels, is now preached unto the
Gentiles. What is the import of the expression that He was preached? The word signifies the
office of a herald, or, as some think, of an ambassador.
1. To preach Christ is to declare that He is the only Mediator between God and man; and
when this is preached among the Gentiles, it is to turn them from the error of their way,
and the vile abominations they were got into.
2. When we preach Christ, we represent Him as sufficient to answer all the danger that our
souls are in.
3. Preaching Christ is telling these things in the plainest and most open way we can.
4. We preach Christ as One who is willing to seek and save that which is lost.
5. Our preaching of Christ signifies the pains we are at in persuading people to come to Him.
6. We assert His authority over the whole creation, and especially over the Churches; that
He has the government upon His shoulder; that all power is given to Him in heaven and
in earth.
7. In this preaching of Christ we have an eye to that state where His glory shall be seen and
ours complete.

II. The other part of the truth contained in this text is, that He was preached unto the
Gentiles; by whom we are to understand all the rest of the world, who had been, by the
providence of God, a long while distinguished from one particular people.
1. You will see, by going over some historical accounts, that until the gospel came to be
preached in this last and best edition, religion confined and drew in itself by every new
dispensation. As, for example--
 (1) When God had revealed that promise, which was the blooming gospel, that the seed
of the woman should break the serpents head, as it was delivered to our first parents,
so it equally concerned all their posterity.
(2) After the flood, when our whole nature consisted of no more than what came out of
the ark, Noah had three sons--Shem, Ham, and Japhet--and it is only the first of
these among whom the true worship was maintained.
(3) Here is still a farther narrowing of the Divine interest; for though Abrahams whole
family were taken into an external covenant during his own days, yet one-half of
them are cut off afterwards.
(4) Here is a farther limitation; for though Isaac had the promise renewed to him--that
in his seed should all the families of the earth be blessed--yet that is only to be
understood of one-half.
(5) Jacobs whole family, indeed, remain possessed of the true religion, and all the
twelve tribes are brought out of Egypt; but in Jeroboams time ten of them fall off
both from their king and their God.
(6) Whether the ten tribes returned with the two or not--as to me it seems probable they
did--yet you find in a little time they revive the old prejudice. The Samaritans were
supposed by the Jews not to be of the stock of Israel; but it is plain they always
claimed it.
(7) There seems to be a yet narrower distinction; for the people who lived at some
distance from the temple, though there was no dispute of their lineal descent, are
accounted afar off.
2. From that period the Divine mercy entered into other measures. You may then see how
religion widened in pursuance of ancient prophecies.
(1) Our Saviour was a Minister of the circumcision, and only sent to the lost sheep of the
house of Israel: but yet even then He gave a dawn of His being preached among the
Gentiles.
(2) Accordingly, at His death, He took away all that which had kept up the distinction
between Jew and Gentile, and so laid the foundation for their having the gospel.
(3) He gave orders to His disciples, soon after the resurrection, that they might be
witnesses for Him in Jerusalem, Judaea, Samaria, and to the uttermost ends of the
earth.
(4) For this He gives them qualifications. They are endued with power from on high; the
Holy Ghost came upon them.
(5) He did it in accomplishment of His ancient prophecies. The Book of God is full to
this purpose. Promises are made to those people who seemed the farthest off from
mercy.

II. He who thus distinguished Himself by an honour that had not been known for many ages
could be no other than the Most High God. Jehovah is to be King over all the earth; and in that
day there shall be one Lord, and His name one.
1. We can preach no person to the Gentiles as the only Mediator between God and man, but
one that is God as well as man.
2. In preaching Christ Jesus, we represent Him to the world as sufficient to answer all the
necessities of their souls, both by way of atonement for them and of conquest over them;
that He paid a full price, and that He is possessed of a complete fund. We durst not say of
a creature, let him be never so glorious, that by one offering he has for ever perfected
them that are sanctified.
 3. I told you that in preaching Christ Jesus we are to make a public discovery of Him. We
must not conceal His righteousness and His truth from the great congregation, and in
that are to run all hazards; but this is more than we owe to a creature.
4. In preaching Christ Jesus we declare His willingness to save them that are lost.
5. Our preaching is persuading sinners to come to Him, that they may have life.
6. We proclaim Him as the great Head over all things unto His Church.

III. We are to consider this branch of our religion as a mystery.

1. It is mysterious that the Gentiles, who were neglected for so many ages, should have
Christ Jesus preached among them.
2. These Gentiles were no way prepared to receive the news of a Saviour when He came to be
preached among them (Act 14:16).
3. It is still more mysterious that the Jews should reject a Saviour who was to be preached
among the Gentiles.
4. After His disgrace from the Jews, He is made the subject of our ministry.
5. That Christ should be preached to the Gentiles is what He Himself put a bar in the way of.
He acted all along as a Jew, as a minister of the circumcision.
6. This was a thing never to be conceived of by the Jews.
7. It is what the apostles themselves came into very unwillingly; their thoughts were of a
national cast as well as others; and this stuck by them a long time.
8. It is some part of the wonder that the preaching among the Gentiles should be put into
such hands. Are not these men that speak Galileans? and how is it that we hear among
them in our own tongues the wonderful works of God?
9. The persons He employed were no way prepared by education for that life of public
service into which He called them (1Co 1:27-29).
10. It is still farther a mystery in the way that God took to spread this gospel among the
Gentiles; that He should raise up these men to run all manner of dangers, who might
have lived secure and protected (1Co 4:9-13).
11. The great wonder of all is, that they should be qualified with the gift of tongues.
12. He called most of them to seal this truth with their blood, which was the highest
testimony that nature could give to what grace had taught.

IV. I am now to show you that this branch of Christianity enjoys the same beautiful character
that is given of all the rest; that it is a mystery of godliness, and promotes a pure and undefiled
religion before God and our Father.
1. That minister who preaches up the Divinity of Christ, and tells the world plainly that He is
no other than the Most High God, is likely to promote religion among men, because he
speaks out. We see, we know what he means.
2. They who preach up Christ as the Most High God do insist upon such an object of their
ministry as deserves to be so.
3. When we preach Christ as God, it answers the demand of your duty to Him.
4. This agrees to the nature of your dependence upon Him. Our gospel tells us there is
salvation in no other.
5. This provides for all the comfort that we can stand in need of. The application of this is
what I have but little room for; I will therefore confine myself to these three particulars..
(1) If it is God whom we preach to the Gentiles--a God manifest in the flesh--then you
 may be very sure we have no reason to be ashamed of the testimony of our Lord.
(2) Let us, upon this account, recommend ourselves to your friendship and hearty
prayers. (T. Bradbury.)

Believed on in the world.--

Believed on in the world
After preached to the Gentiles, he joins believed on in the world, to show that faith comes
by hearing. Indeed, preaching is the ordinance of God, sanctified for the begetting of faith, for
the opening of the understanding, for the drawing of the will and affections to Christ. Therefore
the gospel unfolded is called the Word of faith, because it begets faith. God by it works faith;
and it is called the ministry of reconciliation (2Co 5:18), because God by it publisheth
reconciliation. As preaching goes before believing, so it is the blessed instrument, by reason of
the Spirit accompanying of it, to work faith. We see the excellency and necessary use of this
grace of faith. How is Christ to be believed on?
1. We must rest upon no other thing, either in ourselves or out of ourselves, but Christ only.
2. And whole Christ must be received. We see here Christ believed on in the world--the
world that was opposite, that were enemies, that were under Satan. Who shall despair,
then?
Now, I shall show how this is a mystery.
1. First, if we consider what the world was, an opposite and enemy to Christ; and under His
enemy, being slaves to Satan, being idolaters, in love with their own inventions, which
men naturally doat on; here was the wonder of Gods love and mercy, that he should
vouchsafe it to such wretches. It was a mystery that the world should believe. If we
consider, besides their greatness and wisdom, the inward malicious disposition of the
world, being in the strong mans possession, for these men to believe the gospel, surely it
must needs be a great mystery.
2. Again, if we consider the parties that carried the gospel, whereby the world was subdued--
a company of weak men, unlearned men, none of the deepest for knowledge, only they
had the Holy Ghost to teach and instruct, to strengthen and fortify them--which the
world took no notice of--men of mean condition, of mean esteem, and few in number:
and these men they came not with weapons, or outward defence, but merely with the
Word, and with sufferings.
3. Again, if we consider the truth that they taught, being contrary to the nature of man,
contrary to his affections; to enforce self-denial to men that naturally are full of self-love.
4. Again, if we consider another circumstance, it adds to the mystery; that is, the suddenness
of the conquest.
5. Again, it is a wonder in respect of Christ, whom the world believed on. What was Christ?
Indeed, He was the Son of God, but He appeared in abased flesh, in the form of a
servant. He was crucified. And for the proud world to believe in a crucified Saviour, it
was a mystery.
6. Lastly, it is a great mystery, especially in respect of faith itself, faith being so contrary to
the nature of man. (R. Sibbes.)

Jesus believed on in the world

I. The import of Christ being believed on in the world. Doubtless Paul here speaks of saving
faith. What that is we are told: Whosoever believeth that Jesus is the Christ, is born of God.
Yet faith, though it views Jesus in all His mediatorial characters, in its first acts chiefly beholds
Him as purchasing for us salvation by His meritorious sufferings. And hence, in many scriptures
the death and sacrifice of Christ is represented as the peculiar object of faith.

II. The mysteriousness of Christ being believed on in the world.

1. It is a mystery that even under the most encouraging external circumstances, men
savingly believe. Many are so immersed in business, or intoxicated with pleasure, that
their attention is in vain courted to objects which strike not their senses. A humbled,
self-condemning sinner, coming boldly to the throne of grace, for mercy to pardon, and
grace to help, is indeed a wonderful spectacle. Faith is the gift of God; and no common
inconsiderable gift.
2. In the apostolic age the multitude brought to believe was mysterious. (J. Erskine, D. D.)

The accepted Saviour

I. The success of the first preachers of the Gospel will appear mysterious when we consider
the themes which they proclaimed.

II. The success of the first preachers of the Gospel appears greatly mysterious when we
consider the human agency by which it was secured: an agency, humanly speaking, the most
inadequate to such success, and the most unlikely to realize it.

III. The success of the first preachers of the Gospel appears mysterious when we consider the
numerous and formidable obstacles arrayed against them, and which they had to surmount.

IV. The success of the first preachers of the Gospel appears greatly mysterious when we
consider the mode in which it was achieved.

V. The success of the first preachers of the Gospel appears greatly mysterious when we
consider its rapidity and extent.
1. We thus learn by whom all the past success of the gospel has been achieved. That success
most clearly and distinctly announces the exertion of the power of God.
2. Hence we also learn from whom we are to expect all success in future. God giveth the
increase. Our sufficiency is of God. It is the Spirit that quickeneth. God must be
entirely depended upon, and must have all the glory.
3. We further learn, that no matter how weak the instruments are, if they are only called of
God, and humbly depend upon Him, and plainly declare the truth as it is in Jesus,
success will crown their efforts. But, we must ask, Have you believed in Christ? (S.
Lucas.)

Believed on in the world

I. What it is for any people to believe on Christ.

1. I begin with that which seems to be the lowest act of faith: and that is receiving the
testimony He has given of Himself; believing that His doctrine is of God, that it came
from above.
2. They that believe on Christ look upon Him as the only Saviour of a lost world.
3. Believing in Christ is relying upon the righteousness, that He has brought in for our
 acceptance with God.
4. Believing in Christ is deriving from His fulness the principles of a new life. The
satisfaction that He has made was with a view to this.
5. Believing in Christ is growing in the spiritual life.
6. When we believe in Christ, we regard Him as our great Comforter in every time of need.
7. They that believe in Christ are obedient to Him in all manner of conversation.
8. In particular, they that believe in Christ, live in the acts of religious worship to Him.
9. Believing in Christ is trusting Him for protection to the end of life.
10. Believing in Christ is looking to Him as the finisher of our faith; as one that is to give the
completing stroke to His own work.

II. I am now to open this account that is given of Him, as an argument of His DIVINITY; that
He in whom the world are to believe, can be no other than the Most High God. In believing we
look upon Him as the only Saviour of the world; and this cannot be affirmed of one that is not
God.

III. As it is a mystery. The nature of the work.

1. Believing itself is a mystery; as it is acting without the direction of sense and reason, and
very often against them, and therefore in opposition to the example and practice of
others. So that it must proceed from something that we feel only in ourselves.
(1) Believing is acting without the direction of sense and reason; it is depending upon
what we do not see, and admiring what we cannot understand.
(2) Believing is oftentimes acting against these two principles, by which we are to be
conducted in other things.
(3) Believing is acting in opposition to the practice and example of others; and it is no
easy matter to get thus high,
(4) This proceeds from something within ourselves.

IV. To what is said of believing in general, we may add the circumstance of place where men
are to look for it, which leads us farther into the mystery.
1. You will observe the mystery of believing in Christ, if you regard it as a thing to be met
with in this world, and not in heaven. Had it been said of Him now, that He is received
up with glory, we could easily come into the report, because there He is revealed with a
brightness unconfined: there is no veil upon His face, no limitation to their eyes.
2. It is mysterious that He is believed on in a world where He had been refused.
3. To this you may add another consideration, which heightens the wonder, that He is
believed on in a world where the greatest evidence has already proved in vain (Joh 3:32).
4. He is thus believed on in a world where He appears no longer.
5. He is thus believed on in a world possessed of the greatest prejudice against Him (Joh
15:18).
6. It is farther strange that He is believed on in a world that is under the power of His most
obstinate enemy.
7. It is strange that people should believe on Christ in a world when nothing is to be got by it.
I do not affirm this in the strict sense of the words, for you know godliness has the
promise of all things; but my meaning is, that the soul, in the recumbence of his faith
upon Christ Jesus, looks above all riches, honours, and every endearment of life.
 V. I am now to show, that for the world to believe in Christ Jesus as God who was manifest in
the flesh, is a means of promoting that religion that ever was and ever will be the ornament of
any profession. It is a mystery of godliness. This will appear if you do but consider what the
great business of religion is, and to what purposes it is both recommended as a practice, and
promised as a blessing. I take it to consist in these four things--
1. In subjection to Christs authority, and a conformity to His image; this may be called
inward religion, and thus I shall consider it in the principle.
2. There arises from this a duty both to God and man, which is commanded in the two tables
of the moral law.
3. It is a branch of this religion to make a profession of Christ, to own Him in the world, and
show forth His praises.
4. The joys and satisfaction that Christ gives to His people who thus wait upon Him may
come into the general notion that we have of godliness. Now all these are begun,
advanced, and extended by the belief of those mysteries that we meet with in the faith,
and in particular that He is a God who was manifest in the flesh.
Application: If it is part of the mystery of godliness that Christ is believed on in the world,
then--
1. You see how both ministers and people do best fall in with the design of Christianity; the
one by preaching up this faith, and the other by receiving it.
2. If that is one branch of religion, that Christ is believed on in the world, no wonder that
Satan sets himself in opposition to it (2Co 4:4-5).
3. How great a wickedness must theirs be who would hinder the faith of Jesus in the world!
4. What need have we to be very earnest for that faith which is of the operation of God?
5. See that this end is answered upon your souls (Col 1:28).
6. Be sure that in believing on Him you regard all His perfections. (T. Bradbury.)

Received up to glory.--
Received up to glory
Glory implies three things. It is an exemption from that which is opposite, and a conquering
over the contrary base condition. But where these three are--an exemption and freedom from all
baseness, and all that may diminish reckoning and estimation, and when there is a foundation of
true excellency, and likewise a shining, a declaring and breaking forth of that excellency--there
is glory. It will not be altogether unuseful to speak of the circumstances of Christs being taken
up to glory.
1. Whence was He taken? He was taken up to glory, from Mount Olivet, where He used to
pray, and where He sweat water and blood, where He was humbled.
2. And when was He taken up to glory? Not before He had finished His work, as He saith,
I have finished the work Thou gavest Me to do (Joh 17:4).
3. The witnesses of this were the angels. They proclaimed His incarnation with joy; and
without doubt they were much more joyful at His ascending up to glory. Now this nature
of ours in Christ, it is next to the nature of God in dignity; here is a mystery. Among
many other respects it is a mystery for the greatness of it. We see after His ascension,
when He appeared to Paul in glory, a glimpse of it struck Paul down; he could not endure
it. In this glorious condition that Christ is received into, He fulfils all His offices in a most
comfortable manner. He is a glorious Prophet, to send His Spirit now to teach and open
the heart. He is a glorious Priest, to appear before God in the holy of holies, in heaven for
 us, for ever; and He is a King there for ever.
To come to some application.
1. First of all we must lay this for a ground and foundation of what follows, that Christ
ascended as a public person. He must not be considered as a particular person, alone by
Himself, but as the Second Adam.
2. In the second place, we must know that there is a wondrous nearness between Christ and
us now; for before we can think of any comfort by the glory of Christ, we must be one
with Him by faith, for He is the Saviour of His body.
3. Again, there is a causality, the force of a cause in this; because Christ, therefore we. Here
is not only a priority of order, but a cause likewise; and there is great reason.
4. And then we must consider Christ not only as an efficient cause, but as a pattern and
example how we shall be glorified. It is a comfort, in the hour of death, that we yield up
our souls to Christ, who is gone before to provide a place for us. Likewise, in our sins and
infirmities. When we have to deal with God the Father, whom we have offended with our
sins, let us fetch comfort from hence. Christ is ascended into heaven, to appear before
His Father as a Mediator for us; and, therefore, God turns away His wrath from us.
Consider the wonderful love of Christ, that would suspend His glory so long. Hence,
likewise, we have a ground of patience in all our sufferings from another reason, not
from the order but from the certainty of glory. Shall we not patiently suffer, considering
the glory that we shall certainly have? If we suffer with Him we shall be glorified with
Him. (Rom 8:17). Again, the mystery of Christs glory tends to godliness in this respect,
to stir us up to heavenly-mindedness. (Col 3:1). (R. Sibbes.)

Jesus received up into glory

Consider the glory into which Jesus is received as Mediator.
1. He is invested with the glorious office of interceding for lost sinners, and thus procuring
their reconciliation and acceptance with God. Never was there a priest or advocate so
truly glorious.
2. Jesus is invested with the high and honourable office of imparting saving light and life to
the world by the influences of His Spirit and grace.
3. Jesus is advanced to the glory of universal dominion. To Him whom men despised; to
Him whom the nation abhorred; to a Servant of rulers dominion and glory and a
kingdom are given, that all people, nations and languages should serve Him.
4. Christ is received into glory as the Forerunner of His people, and the Pattern of their
approaching bliss.
Conclusion:
1. Let our conversation and hearts be where our Lord is.
2. Let, O Christian, the majesty and greatness of thy Lord excite thee to a bold undisguised
profession of thy regards to Him.
3. Debase not that nature which God hath thus exalted in the person of Christ. Our nature,
in Him, is advanced above the angels, and is next in dignity to the nature of God.
4. How great the happiness of those who are admitted to heaven, and who there behold the
glory of the Redeemer l (J. Erskine, D. D.)

Received up into glory

I. His glory may be considered--

 1. As He is man, He has
(1) The imperfection of our nature.
(2) Complete rest from all His labours.
(3) A glory and reputation in His person.
(4) His soul is satisfied with joys.
(5) His body is independent on all supplies. Because it is a glorious body, it is received
into an immortal life, and an eternal settlement.
2. He has the office of judge; but the greatest glory is--
(1) The union of the human nature to the Divine.
3. As He is mediator, His glory appears in--
(1) The stupendous union of the two natures.
(2) His separation to the work of a Saviour.
(3) His discharge of the trust.
(4) His acquittance from the Father.
(5) The union between the two natures is confirmed.
(6) In this union He receives the praises of heaven.
(7) He continues the mediation between God and man.
4. As He is God, He has the glories of the Deity.

II. Being received into this glory may be considered with reference to--
1. His human nature: A cloud received Him; angels attended Him; He abides in heaven; He
has received the reward.
2. His mediatorial office in the union of natures: He is owned by the Father; recognized by
saints and angels; declares His resolution to continue so; proceeds in this character
through all His works, of nature, of grace, of providence; He rules the Church; He will
judge the world.
3. His Divine nature; the glory of this appears in throwing off the veil that was upon it, and
laying that aside for ever; a fresh exposing Himself to the worship of angels; speaking the
language of a God in heaven, and thus revealing Himself on earth.
4. Therefore He will keep His glory, in His authority over the Church, in His full and proper
Deity, and expects we should keep it.

III. Great is the mystery--God received into glory.

1. An account of mysteries in general, of this in particular. He who was destitute below has
all fulness above. The object of Gods wrath lives in His favour. He was deserted of men
and angels, and is now their head. A suffering nature is united with an eternal.
2. A vindication of this mystery.

IV. This is a doctrine of godliness. It promotes--

1. Faith, by which we rest on the bare word of God, we make an honest profession of Him,
we live with duty to Him.
2. Hope, by owning His Deity, we rest upon His righteousness, we trust Him for protection,
we resign to Him at death.
3. Charity, the several senses of the word. A belief of Christs divinity teaches forbearance of
one another. Union in the faith the foundation of charity. (T. Bradbury.)
The exalted Saviour

I. The exaltation of Christ supplies demonstrative proof that He has finished the great work of
expiation.

II. The exaltation of Christ supplies the fullest proof of the complacent acceptance of His
sacrifice.

III. THE TEXT EXPRESSES THE ACTUAL INVESTITURE OF THE REDEEMER WITH MEDIATORIAL
POWER AND GLORY. This it is both important and necessary to observe. Distinctions must be
made. The glory up into which the Redeemer was received, was not, of course, the essential
glory of His Godhead. This He always possessed, and could not indeed do otherwise without
ceasing to be God, it being inseparable from His nature as a Divine person. We need not again
remind you that, as God, the Redeemer was incapable of exaltation, or of an accession of glory.
To suppose Him thus capable is to suppose Him not God, and thus implies a contradiction. But
as Mediator He was, economically at least, inferior to the Father, and acted as His servant,
finishing the work which He had given Him to do, and was thus capable of being honoured and
glorified by Him.

IV. The statement includes the instrument of Christ in His intercessory office.

V. The exaltation of Christ supplies the surest pledge for the full accomplishment of all
Jehovahs redeeming purposes.

VI. The exaltation of Christ supplies the highest guarantee for the universal spread of His
kingdom. (S. Lucas.)

1 TIMOTHY 4

1TI 4:1-3
Now the Spirit speaketh expressly that in the latter times.

A great heresy
The Spirit referred to is unquestionably the Holy Spirit of God, who had been promised to
the Church as its abiding teacher and comforter. In all their agencies and appointments the
apostles sought His direction. It sometimes came in outward events, sometimes in strong
impulses, and sometimes in the distinct utterances of men who were recognized by their
brethren as inspired prophets. The trained ear of a musician can discover meanings and
suggestions in a harmony which to an ordinary listener is nothing but a pleasant sound. And the
conscience of one who habitually lives near God and listens for Him is sensitive to His whispers,
and finds the meaning and the value of the promise I will guide thee with Mine eye. Among the
functions of the Holy Spirit was the occasional revelation of coming events; for there were in this
sense prophets in the Christian Church, as truly as there had been under the Jewish
dispensation. Nor were these always prominent and well-known men. Ananias and Agabus.
Glimpses of the future came to some whose one qualification was that they stood on heights of
spiritual communion--just as from the summits of the Rigi we have seen flashes of distant
scenes through the broken clouds, which would be utterly hidden from one standing on a lower
level. It was probably through one of the unknown prophets of the early Church that the distinct
prophecy had been given to which Paul here alludes, which pointed out the speedy coming of a
great heresy, the main outlines of which were definitely foreshadowed. Let us look at this great
heresy, which has often and in various forms repeated itself even down to our own day.

I. As to the source of the heresy Paul speaks in no wavering tones.

1. Be traces it through the human agents to demon power. The Scriptures affirm that this
world is the scene of conflict between evil and good, and that outside the range of our
senses is, on the one side, the Holy Spirit of the living God, and on the other side are
principalities and powers, the rulers of the darkness of the world. The alternations of
night and day, of storm and calm, are not more real than are the vicissitudes of this great
contest going on in the hearts of men. Allusion is made here to seducing spirits; but
mysterious and mighty as may be their power, they are not omnipotent, nor are they
resistless, but have control over those only who (to use Pauls phrase) give heed to
them. Whether we are tempted to false thoughts, or to impure acts, or to anything else
that is evil, it is not in vain that the summons is heard, Resist the devil and he will flee
from you.
2. But while we must guard against the evil thoughts which sometimes, as we are conscious,
do not arise from ourselves, we have to give heed to this warning against the human
agents of wickedness, of whom the apostle says, They speak lies in hypocrisy, having
their conscience seared with a hot iron. If there was one iniquity which more than
another aroused the anger of our Lord, it was hypocrisy. A man who is false and unreal
has no part in the kingdom of light, but is silently, if not openly, fighting against it. And
the evil man here described has his conscience seared with a hot iron--a phrase which
blazes with the apostles holy indignation, but expresses a tremendous fact. Just as
seared flesh has lost its sensibility, the once delicate nerves in it being destroyed, so there
are consciences which nothing can affect. Appeals to honour and to shame are alike
useless. The fatal influence exercised by such men was seen in the early Church, and is
felt around us still, for no one can fall to be a power either for good or evil. Dr. Chalmers
admirably puts it in these words: Every man is a missionary now and for ever, for good
or for evil, whether he intends or designs it or not. He may be a blot radiating his dark
influence outward to the very circumference of society; or he may be a blessing,
spreading benediction over the length and breadth of the world; but a blank he cannot
be. There are no moral blanks; there are no neutral characters. We are either the sower
that sows and corrupts, or the light that splendidly illuminates and the salt that silently
operates; but, being dead or alive, every man speaks.

II. The nature of the heresy thus originated, and propagated, next demands notice. The
danger in our day is not towards unwholesome asceticism but towards unwholesome
indulgence. Not fasting, but feasting, is the peril of the modern Church. Why then did Paul
speak so strongly as he does here against asceticism? That error, which appeared and
reappeared like the fabled Phoenix, was this: that there was an evil creator aa well as a good
creator, and that while the flesh with all the matter belonged to the evil one, only the spirit
belonged to the latter. That was the philosophical reason given for neglecting the body, for
eschewing all fleshly relations, and for abstaining from the material satisfaction of appetite; and
against it the apostles protested with all their might, and no wonder. For if this were true, God
was not the good creator of all things. If this were true, God had not come really in the flesh,
seeing that flesh was the product of an alien and hostile power. Hence many came to deny the
true humanity of our Lord; they said His body was only a phantasm, not a reality, which implied
that His temptations, His sufferings, His death and resurrection took place in appearance only.
Paul was not striving about words to no profit when he struck out vigorously against this
pernicious doctrine; and before you dismiss such language in the New Testament as
exaggerated, try to see what really lay behind it. Even Satan may appear as an angel of light,
especially when seen down the vista of eighteen centuries. (A. Rowland, LL. B.)

Forbidding to marry.--
The doctrine, which forbiddeth to marry is a wicked doctrine

I. How far the popish doctrine forbiddeth to marry.

II. That the popish doctrine which forbiddeth the marriage of the clergy, and of all under the
celibate vow, is a wicked doctrine.
1. That doctrine which is a false doctrine, and contrary unto the Word of God, is a wicked
doctrine: but the popish doctrine which forbiddeth the marriage of the clergy, and of all
under the celibate vow, is a false doctrine, and contrary unto the Word of God: therefore
it is wicked.
(1) The popish doctrine which forbiddeth the marriage of the clergy, and of all under the
celibate vow, forbiddeth that which the Word of God alloweth.
(a) The Word of God alloweth marriage, and maketh no exception of the clergy, or
any under the celibate vow. That which God did at first institute and appoint,
surely the Word of God doth allow (Heb 13:4).
(b) The Word of God is so far from excepting the marriage of the clergy, that it doth
plainly allow the marriage of such persons.
(i.) In the Old Testament times the prophets, priests, Levites, and all those who
attended more immediately the service of God, and at the altar under the law, were
allowed to marry. Abraham, who was a prophet and priest in his own house, did not take
Sarah to be his wife without Gods allowance; otherwise, surely, God would not have so
signally owned his marriage, as to make promise of the Blessed Seed unto him hereby.
Rebekah was a wife of Gods choosing for Isaac. God never blamed Moses, that great
prophet, for marrying Zipporah; neither was Aaron faulty because he had his wife and
children. Isaiah, that evangelical prophet, was married, and had children too, in the time
of his prophecy; which the Scripture, in the recording of it, doth not impute to him for
any iniquity. The priests and Levites generally did marry; and, however some of them are
reproved in Scripture for divers sins, yet matrimony is never in the least charged upon
them for any crime.
(ii.) In the New Testament times ministers have a plain and express allowance to
marry, as will appear by two or three places of Scripture (1Co 9:5; Tit 1:6; 1Ti 3:2; 1Ti
3:4-5; 1Ti 3:11-12).
(2) The popish doctrine, which forbiddeth the marriage of the clergy, and all under the
celibate vow, forbiddeth that which the Word of God in some case doth command
(1Co 7:1-2).
2. That doctrine which, under the show of piety, doth lead unto much lewdness and villainy,
is a wicked doctrine: but the popish doctrine, which forbiddeth the marriage of the
clergy, and of all under the celibate vow, under the show of piety, doth lead unto much
lewdness and villainy: therefore this doctrine is a wicked doctrine. Whatever it be that
leadeth unto lewdness and villainy, is devilish and wicked. He that committeth sin is of
 the devil (1Jn 3:8).
3. That doctrine which forbiddeth the marriage of any, that hereby they may merit the
kingdom of heaven is a wicked doctrine: but the popish doctrine which forbiddeth the
marriage of the clergy, and of all under the celibate vow, forbiddeth the marriage of such,
that thereby they may merit the kingdom of heaven.
4. That doctrine which is a badge or character of antichrist is a wicked doctrine: but the
popish doctrine which forbiddeth the marriage of the clergy, and of all under the celibate
vow, is a badge or character of antichrist: therefore this popish doctrine is wicked.

III. Answer the popish arguments which they bring to prove the unlawfulness of the marriage
of the clergy, and such who are under the celibate vow.
1. Their first argument is drawn from the uncleanness which they affirm to be contracted by
marriage; such as the clergy, and all who are more immediately devoted unto God, must
abstain from. This they endeavour to prove--
(1) By the Levitical uncleanness (Lev 15:1-33.); and the speech of Abimelech unto David
(1Sa 21:4).
(2) Such as are married, they say, are in the flesh, therefore unclean, and so cannot
please God (Rom 8:8). Answer
1. There is no uncleanness or unholiness in marriage itself, or in any use thereof; which is
evident, because marriage was instituted in Paradise, in the state of mans innocency;
and marriage, being Gods ordinance, must needs be holy, because all Gods ordinances
are so. Moreover, the Scripture calleth marriage honourable in all, where the bed is
undefiled by adultery (Heb 13:4).
2. The papists will find it difficult to prove that there was ever any Levitical uncleanness by
the use of marriage; that Scripture in Lev 15:1-33. speaking of something else, as will
appear unto such as read and seriously weigh the place.
3. It is a gross misinterpretation of Rom 8:8, to apply it unto married persons, as if they
were the persons spoken of by the apostle that are in the flesh, and cannot please
God.
4. As to their inference from 1Co 7:5,--because such as would give themselves to fasting and
prayer, must abstain for a while, therefore ministers must abstain from marriage
altogether, is such a non sequitur, as the schools will hiss at.
2. The second popish argument is drawn from 1Co 7:1, It is good for a man not to touch a
woman; and, verse 8, I say therefore unto the unmarried and widows, It is good for
them if they abide even as I. If it be good for the unmarried and widows to abide in a
single estate like unto the apostle, then, say they, it is evil for such to marry; and
therefore the clergy should abstain from this evil. That may be good for some, which is
evil for others. A single estate may be good and best for such as have the gift of
continency, and are persuaded in their heart that in this estate they may most glorify
God; whereas this estate may be evil for such as are without this gift, or in likelihood may
most glorify God in a married estate. It may be good at some time not to marry; namely,
in the time of the Churchs persecution; and all that have the gift at such a time, should
choose the celibate estate, that they might be the more ready both to do and suffer for
Christ, and be the more free from temptations to apostasy. The apostle is so far from
asserting it to be an evil for any in the worst of times to marry, that he asserteth the quite
contrary when there is a necessity for it: If need so require, let him do what he will, he
sinneth not: let them marry; (1Co 7:36, 38).
3. The third popish argument is drawn from 1Co 7:32-34 :
 Answer
1. It is not universally true, that all who are unmarried do care for the things which belong
to the Lord, how they may please the Lord, and that hereby they are taken off from
minding and caring for the things of the world. As to the latter, who intermeddle more
with secular affairs than many of the popish unmarried clergy?
2. Neither is it universally true, that such as are married do care for the things of the world
chiefly, so as to neglect the things of God; as instance may be given in the holiness of
many married persons, which the Scripture doth take notice of. It is said that Enoch
walked with God after he begat Methuselah three hundred years, and begat sons and
daughters (Gen 5:22). Abraham, who is called the friend of God; Moses, unto whom
the Lord spake face to face; Samuel, who was so highly in favour with God; David, who
was a man after Gods own heart; Isaiah, Ezekiel, and almost all the prophets, were
married persons: and we hardly read of any in the Old Testament that were famous for
integrity and zeal for God, but they were such as were married.
3. Men may care for the things that belong unto the world moderately, and labour to
please their wives in the Lord subordinately, and not transgress the bounds of their duty.
(T. Vincent, M. A.)

Celibacy, its advantages and disadvantages

This state is as honourable, useful, and blessed as that of marriage. John was the unmarried
disciple whom Jesus loved. The family at Bethany of two sisters and a brother was the family
that Jesus loved. They had all loveworthy characters even by Him. The advantages of celibacy
are threefold--
1. It is a state of larger liberty.
2. It allows more money to give away.
3. It affords more time for direct work for God.
The dangers are twofold--
1. For the women; they are liable to become shallow and frivolous, mere butterflies or wasps.
2. For the men; they are liable to become selfish and sensual, mere octopi, grasping all for
their own self-indulgence. The one safeguard is to live close to Christ. (R. A. Norris.)

1TI 4:4-5
For every creature of God is good.

Our charter of freedom

In meeting the heresy which he foresaw, the apostle asserted one of the noblest principles in
our heritage as Christians: Every creature of God is good, and nothing to be refused if it be
received with thanksgiving; for it is sanctified by the Word of God and prayer. In other words, a
common meal may become a sacrament to us if it be rightly received: and to a true follower of
Christ no relationship will prove more saintly than that between husband and wife; nothing
more pure than fatherly and motherly love; nothing more promotive of spiritual life than the
duties and responsibilities of sons and daughters to their parents. All things and all relationships
may become holy to us. This was the teaching of Paul, and of his Lord and ours. You see, then,
that Paul wisely meets the error by stating the truth, which must conquer it.
 I. The explanation of this principle. The apostle maintained a truth, which being received will
always save the Church from the old error, in whatever form it comes. He declared that
everything was made by God, and that everything God made was good, and only became bad
when used in a wrong spirit. Our heavenly Father would have us take His gifts as constituting a
holy eucharist, bringing blessing to us and evoking praise and thanks to Him. A truth which
condemns alike the ascetic in the Romish Church, and the Plymouth Brother, who thinks that
business is worldly, social joys pernicious, and newspapers fatal to ones spiritual welfare. Be
brave and be trustful in the use of all that God has given you. It was characteristic of the
religious faith of the Hebrews that it maintained the doctrine, that all things were of God; that
there was one Creator, all-wise and all-good.

II. The application of this principle.

1. In its application to the natural world it is doubtless generally believed amongst us.
Flowers and fruits, and golden corn and waving trees, all originated in Gods thought,
and are the products of His laws. But do not these words of Paul warrant us in going
further? Is not the ever-living, ever-present God, who makes the flowers and rules the
world, the ordainer of our lot, the appointer of our circumstances? And if this be so, does
not belief in it give sacredness to earthly duties, and dignity to those which are most
trivial?
2. Make application of this truth to the occupation of life. There are times when we feel as if
we could do better work than falls to our share. In the depressed condition of commerce
especially, well-educated men are forced to take up employment which leaves their best
and most cultivated powers unused. But we believe that what God has ordained, as well
as what He has created, will prove to be good and best in the long run that drudgery is
as Divine as dignity; and that training for the hereafter is more valuable than triumph
here. Everything depends on how you receive and do your work. You may go to your
office as a grumbling slave, or you may go as Christs happy servant. No occupation
(unless there be sin in it) is to be spurned, no creature of God is to be rejected, but we
are to say with the apostle, I know, and am persuaded of the Lord Jesus, that there is
nothing unclean of itself. Evil is not in the thing, but in the spirit which wrongly
receives, or uses, the thing.

III. The testing power of this principle. Nothing is to be rejected if it be received with
thanksgiving. But that implies that you ought to reject what you cannot receive with
thanksgiving to God. Prayer and thanksgiving to God may be to you what the legendary Eastern
king found his formula to be, for when a cup of poison was put within his reach, and he took it
into his hand, he named the name of God and made the sign of the cross over it, according to his
constant custom, and the poisoned chalice was suddenly shattered in his hand and all the poison
was spilled. Name Gods name over everything doubtful, and no poison of sin shall hurt you.

IV. The twofold reason given for this principle. In the fifth verse the apostle explains more
fully how common things are made sacred. I say advisedly made sacred, for the word he uses
means just that. It does not signify that the things are declared to be holy, but that they are
actually made holy by the Word of God and prayer.
1. Now the Word of God is not the utterance of His name over food as a sort of talisman.
The allusion is to the Word, or command of God, which expressly gave permission and
authority to man to use whatever was suitable for him in the vegetable and in the animal
kingdom--Every moving thing that liveth shall be meat for you; even as the green herb
have I given you all things. That Divine ordinance makes all things sacred for the use of
man; but mans loyal and grateful acceptance of it must be combined with the ordinance,
 in order to make his use of things a right and not a usurpation. Hence the apostle says,
everything is made sacred by the Word of God.
2. And prayer, and these which God has joined let no man put asunder. In the former phrase
you see the top of the ladder which reaches heaven, in the latter you see the foot of it
resting on the earth--and to a prayerless man it is only a vision of glory beyond his reach.
Gods Word to you bestows the gift, but your word to God must appropriate the gift, or
else it is not sacred and Divine. (A. Rowland, LL. B.)

Water the good creature of God

A minister who had lately occupied the pulpit of a brother was dining with the family of the
absent minister, when the conversation turned upon the subject of teetotalism. The lady who
presided at the table said, Ah! I do not like your doctrines; you go too far in refusing the good
creatures of God. No notice was taken of the remark for some time; the minister kept on with
his dinner, but at last he said, Pray, madam, can you tell me who made this? pointing to a glass
of water that stood before him. The lady replied, Why, God, I suppose. Then, said the
minister, Madam, I think you do us an injustice when you accuse us of refusing the good
creatures of God. Silence again reigned. By and by he said, Madam, can you tell me who made
yours? pointing to the glass of beer that the lady preferred. I cant exactly say I can. Then,
madam, replied he, allow me to say there is some apparent inconsistency in your first remark.
You prefer taking a thing man has made to that which God has bountifully provided, and yet you
accuse me of rejecting Gods creatures, because I prefer water to beer. Madam, I leave the matter
to your more serious consideration. The lady has since seen her error, and joined the ranks of
the total abstainers. If it be received with thanksgiving.

Grace at meals

I. What the scriptures teach.

1. That it consecrates food to a holy use (1Sa 9:13; Mat 15:36; 1Co 10:30-31; 1Ti 4:4-5).
2. That danger or the need of utmost haste should not interrupt it. Act 27:35.
3. That it is a religious duty (Rom 14:6; Col 3:17; 1Ti 4:3).
4. That we do not live by bread alone (Mat 4:4).

II. Reasons for saying grace.

1. Because we have health.
2. Because we have appetite.
3. Because we have food.
4. Because we depend upon Gods bounty for the providential supply of daily food (Psa
145:15-16).
5. Because analogy confirms its practice.
When we receive presents from friends, it is a pleasure to express our thankfulness; how much
more to acknowledge our gratitude to God for food to nourish us and for temporal comforts.

III. What its omission shows.

1. That we are unrenewed in heart.
2. Or, that we are thoughtless and ungrateful.
How base a thing is ingratitude. How inconsistent in a professor of religion.
 IV. benefits.
1. It sets a good example and lets others know that we are the Lords.
2. It promotes gratitude.
3. It promotes morality and religion in the family. (L. O. Thompson.)

A lesson in thanksgiving
King Alphonso X., surnamed The Wise, succeeded to the throne of Leon and Castile in 1252.
On learning that his pages neglected to ask the Divine blessing before partaking of their daily
meals, he was deeply grieved and sought diligently to point out to them the evil of this omission.
At length he succeeded in finding a plan. He invited the pages of his court to dine with him. A
bountiful repast was spread, and when they were all assembled around the table the king gave a
signal that all was in readiness for them to begin. They all enjoyed the rich feast, but not one
remembered to ask Gods blessing on his food. Just then, unexpectedly to the thoughtless
guests, entered a poor, ragged beggar, who unceremoniously seated himself at the royal table,
and ate and drank undisturbed, to his hearts content. Surprise and astonishment were depicted
on every countenance. The pages looked first at the king, then gazed upon the audacious
intruder, expecting momentarily that his majesty would give orders to have him removed from
the table. Alphonso, however, kept silence; while the beggar unabased by the presence of royalty
ate all he desired. When his hunger and thirst were appeased he rose, and without a word of
thanks departed from the palace. What a despicable, mean fellow! cried the boys. Calmly the
good king rose, and with much earnestness said: Boys, bolder and more audacious than this
beggar have you all been. Every day you sit down to a table supplied by the bounty of your
heavenly Father, yet you ask not His blessing, and leave it without expressing to Him your
gratitude. Yes, each and all of you should be heartily ashamed of your conduct, which was far
worse than was the poor beggars.

1TI 4:6-10
If thou put the brethren in remembrance of these things.

Counsels to Gods servants

The wise counsels given here to Timothy have their value in every age, and in every land, for
those who are called upon to teach and warn their fellows.

I. Make known the truth, and the truth will strengthen you.
If thou put the brethren in remembrance of these things, thou shalt be nourished. The verb
used by Paul does not signify, as our translation of it does, the reminding people of what they
knew already but had forgotten; it simply means that the doctrine unfolded in the previous
verses was to be presented in a suitable way to the minds of others.
1. It is to be noted that neither here nor elsewhere was Timothy called upon to be a dictator,
but a teacher, he was to give counsels rather than commands. Religious truth demands
the willing assent of mind and of conscience, and is valueless if it is imposed as a creed
by force or fraud. Like the germ of life in a seed of corn it must be received into a kindly
soil; for only when soil and seed work together is a harvest possible. You may build a wall
or a house on any soil--clay, or rock, or chalk--delving away till a smooth surface is
prepared to receive the bricks and mortar superimposed upon it, and the stability of your
building will not be much affected by the nature of the ground. But it is not thus you can
get a harvest. A harvest cannot be had on every soil, because it is the product of life, and
 life needs to be in contact with certain forces before it can multiply itself. So in the higher
sphere. You can make a child learn a creed and repeat it without fault, but that mental
structure is only like the dead work of the builder. Truth needs to be welcomed by love,
and thought, and will, as the seed must be received into good soil, and then the increase
comes.
2. Observe also the reflex action of such teaching. If you put others in mind of these things
you will yourself be nourished. This is but throwing into another form the familiar
truths, There is that scattereth, and yet increaseth; Give and it shall be given you.
How true this is, especially in mental and spiritual experience. We give our sympathy,
without stint, to some one in trouble, and our tenderness of feeling is thereby intensified.
We use what little knowledge we have of Gods Word, or of Christian experience, and our
knowledge grows.

II. Reject the false and trivial for the true and real.
1. Timothy is warned against profane and old wives fables, or in modern parlance, against
stories which are the veriest chatter of old women. Probably Paul alludes to the fables
and endless genealogies of which he elsewhere speaks. Foolish and trivial discussions
and fanciful theories have often been allowed to overlay the truth of God, to its complete
hiding, or at least to its sad enfeeblement. They are like a heap of decaying refuse
covering the verdant grass, whose pale and enfeebled shoots show what its effect has
been even after it has been cleared away. Let the truth about sin, and about Christ the
Saviour from sin, be kept in the light; and beware lest it be covered over and forgotten
under oratorical prettinesses, or philosophical speculations.
2. The man of God has something better to do than amuse his imagination or the
imagination of others, and must exercise himself rather unto godliness. God does not
ask us to give up pleasures or even follies for the mere sake of cultivating an ascetic
temper, but in order that we may be the more free for higher pursuits and a nobler
service, knowing that those who would attain unto godliness must exercise themselves
thereunto. To spend the week in thoughtlessness and triviality, and then to sit with inert
mind under the preaching of the truth on Sunday, with an occasional spasm of
repentance, or a feeble attempt at the repetition of a prayer, is only to mock God with
unreality.

III. Keep the body in its true place as subordinate to the spiritual life. The Revised Version is
to be preferred to the Authorized in its rendering of the eighth verse, bodily exercise is
profitable for a little, but godliness is profitable for all things. The apostles reference is not to
the asceticism which by flagellations and vigils kept the body under, but to the gymnastic
exercises of the athlete, of which he had been reminded by the verb used in the preceding verse.

IV. Let hope in the living god be your inspiration in labour and suffering. For therefore we
both labour and suffer reproach, because we trust in the living God, who is the Saviour of all
men, especially of those that believe. This verse explains what Paul meant by living a life of
godliness. Life is not mere existence, however prolonged, nor mere enjoyment of existence;
but existence used for others, in the strength and under the blessing of God. The true saint
labours and suffers reproach--or rather, toils and strives--in the service of his God; and he is
not troubled when ill-requited, nor disheartened by seeming failure, because he trusts in the
living God, in whom he has an endless heritage of peaceful and most blessed life. (A. Rowland,
LL. B.)

A good minister of Jesus Christ

 I. A mans goodness as a minister of Christ is disclosed in the faithfulness of his subordination
to the authority of Christ.

II. A mans goodness as a minister of Christ is disclosed in the persistency of his adherence to
the doctrine of Christ.

III. A mans goodness as a minister of Christ is disclosed in the steadfastness of his imitation
of the example of christ.

IV. Lastly, a mans goodness as a minister of Christ is disclosed IN THE DEVOUTNESS OF HIS
DEPENDENCE ON THE GRACE OF CHRIST. (J. Brock, D. D.)

Nourished in the words of faith

MCheyne seems invariably to have applied for his personal benefit what he gave out to his
people. To do so was a fundamental rule with him; and all pastors will feel that, if they are to
prosper in their own souls, they must so use the Word--sternly refusing to admit the idea of
feeding others until satiated themselves. And for similar ends, it is needful that we let the truth
we hear preached sink down into our own souls. We, as well as our people, must drink in the
falling showers. Mr. MCheyne did so. It is common to find him speaking thus, July 31, Sabbath
Afternoon, won Judas betraying Christ: much more tenderness than ever I felt before. Oh, that I
might abide in the bosom of Him who washed Judas feet, and dipped His hand in the same dish
with him, and warned him, and grieved over him--that I might catch the infection of His love, of
His tenderness, so wonderful, so unfathomable! (Memoir of MCheyne.)

Soul food
A great man had a camel that was wasting away, until it seemed at the point of death. See,
cried he, to the simple son of the desert, here is my camel: I have tried cordials and elixir,
balsams and lotions. Alas! all are in vain. The plain man looked at the hollow sides, the staring
bones, the projecting ribs. Oh, most learned philosopher, said he, thy camel needeth but one
thing! What is it, my son? asked the old, wise man, eagerly. Food, sir--good food, and plenty
of it. Dear me, cried the philosopher, I never thought of that! Friend, are you in low spirits?
Theres your cure. You dont want pity, dont deserve it. Give your starved soul more prayer,
more communion with God, more meditation on the Word. Then go and try to do good to
somebody about you. Thats the sure cure for your misery.

1TI 4:7
And exercise thyself rather unto godliness.

The believer exercising himself unto godliness

I. The nature of the duty which the text recommends.

1. This duty includes a strict and impartial inquiry into our own hearts, as to what may be
therein likely to prevent our advancement in godliness.
2. This duty requires an habitual attention to the duties of the closet.
3. This duty involves the exercise of much holy watchfulness and care in the ordinary
 pursuits of business, so that they may not be permitted to take away the heart.
4. This duty will call for occasional communion with our Christian friends.
5. This duty requires an earnest solicitude for the right improvement of our respective trials.
6. This duty demands of us a careful avoidance of such companions, conversation, and
pursuits, as we have found in time past to be injurious to the advancement of personal
piety.

II. The motives which should induce us to the performance of this duty.
1. We shall do well to remember that no great advancement will be made in godliness
without this exercise.
2. Let us seriously consider that our progress in true godliness will make ample amends for
whatever difficulties we may have to encounter in its attainment.
3. There is much reason to believe that this exercise unto godliness will never be sincerely
made in vain.
4. It is of importance to consider that unless we exercise ourselves unto godliness, so far
from making further advances in the Divine life, we shall go backward, not forward.
5. It is worthy of our serious regard, that so far as we feel an unwillingness to exercise
ourselves unto godliness, we give affecting proof of the want of a principle of godliness in
our hearts. (Essex Congregational Remembrancer.)

The law of spiritual growth

The man who is content to pass along with an aimless existence; or, only seeking daily
supplies for daily needs, never looking hopefully into the future, and never seeking to excel; does
injustice to his higher nature, and grovels on a plane but little elevated above the demands of
animal existence. No aim can so call out all the powers of the human mind, and soul, as the aim
after God-likeness. For what is godliness? Is it not God-likeness? a seeking to be like God? Yet
the question at once arises, How can man be like God? God is infinite, man is finite. Yet with all
this disparity, the Bible exhorts us to set the Lord always before us, and to grow up into His
likeness. What may be termed the physical attributes of God, those which pertain to Him as
Maker of all things, Ruler over suns and systems, the Upholder of the universe; these man can
neither comprehend nor copy, they are beyond his reach. It is Gods moral qualities that we are
to copy and emulate. All of Gods moral attributes are comprised in His holiness. For holiness is
moral perfection. As applied to God, it means that wholeness and completeness of the Divine
nature, from which nothing can be taken, to which nothing can be added. It includes, therefore,
truth, love, mercy, goodness, and the like; because the absence of either would mar the
wholeness and completeness of the Divine character. The presence of every virtue is needed to
make complete the full circle of holiness, and they are all found in perfect fulness in God. The
man, then, who sets before himself the aim to be God-like, places above him the grandest aim
that a created mind can reach after. Godliness, then, as spoken of in the text, is only another
name for holiness in action, i.e., practical piety. But you may say this holiness or godliness is not
attainable. It is not to the full extent of the original which you are told to copy, because there are
two elements in Gods holiness which can never exist in man so long as he tabernacles in the
flesh--the complete absence of sin, and the presence in full perfection of every virtue. The result
of this godliness will show itself in a variety of ways. It will give a man the victory over himself.
The cultivation of this holiness will enable a man to overcome the world. This godliness, so
grand in itself, and in its results, can be secured only by exercising ourselves to attain it. It does
not come of itself, nor by retired meditation, nor by earnest prayer, nor by diligent reading of
Gods Word. All these things are aids and adjuncts, but none of them, nor all combined, will give
us godliness. It is the result of moral principles put into active exercise; and demands the full
bent, and strenuous exertion of the mind. There is much meaning in the original word which the
apostle here uses, and which is translated exercise. The literal rendering is--Be gymnasts in
godliness. The idea, then, of the apostle is, that in order to attain unto godliness, we must be
moral gymnasts, willing to use as severe discipline; to undergo as painful privations; to bear as
torturing an exercise of flesh and blood; as the gymnast did, who trained himself to win the
wreath of ivy at the Isthmian festival, or the garland of wild olives which crowned the conqueror
at Olympia. And why should we not: The aims are infinitely higher, and the rewards are
infinitely greater. The arena in which we are to perform this exercise is in the Church of God.
Thus true religion is a very personal and practical thing. Personal; because it is thyself that is to
do the exercise; it is an individual act, and no amount of exercise done by those around you in
the same family, the same Church, can avail to your benefit. It is thyself that must be the moral
gymnast in this spiritual conflict. And it is practical; because the things in which we are to
exercise ourselves unto godliness are all around our daily life. And to this repressive work, which
demands constant exercise, there is to be added an aggressive work; a watching of opportunities
for good, a going out into the field of active Christian exertion. Moral powers, like the muscles of
the body, are developed by exercise. The unused arm shrivels up; the unused hand loses its
cunning; the unused brain loses its force. Our moral character is a thing of growth, and of slow
growth; first the blade, then the ear, after that the full corn in the ear. Character is principle put
into practice and developed under trial. (Bishop Stevens.)

Exercise unto godliness

Religion is not a dead, inoperative thing; but vital, active, energetic, self-diffusive. There is an
exercise unto health. This is necessary for students and persons of sedentary occupations, and
the neglect of it has ruined many a fine constitution. But what is the health of the body to that of
the soul? What is the discipline of the muscular system to that of the moral affections? There is
an exercise unto gain. This is one of mans chief pursuits; and what efforts have we all witnessed,
what strenuous and unresting toil, what sleepless vigilance and incessant study, to lay up
treasures here below! But what are earthly goods to heavenly? There is an exercise unto
pleasure. There is an exercise unto knowledge. This is nobler, but not the noblest. Wisdom is
better than knowledge, and the fear of the Lord is the beginning of wisdom. There is an exercise
unto glory. This was the all-controlling and all-absorbing pursuit of the great military nations of
antiquity, and some of them made all virtue to consist in this single aim. There is an exercise
unto patriotism. This is a worthy competition, by all admired and praised. How many of you
who hear me have begun this exercise? Be not ashamed of it, nor weary in well-doing. It is a holy
service, and fraught with perfect freedom. How many of you have hitherto neglected this
exercise? Enter upon it at once. It must be done, or all is lost. (J. Cross, D. D.)

A heart exercised unto godliness necessary to make a good minister

I. I am to show what this heart exercise unto godliness is.

1. It pre-supposeth a man to be truly godly. That professor or minister that is not godly can
never exercise himself to godliness. It is impossible to act without a principle of acting,
and exercise doth naturally require a power of it. He can never exercise himself to
running, that wants feet to run with; or to wrestling, who wants arms; nor the ungodly
exercise themselves to godliness; on the contrary, an heart they have exercised with
covetous practices.
2. Making religion our business. In this the apostle gave himself a pattern to us. Herein,
says he, do I exercise myself to have always a conscience void of offence, toward God
and toward men. Godliness should be our great work, how to advance it in ourselves
and others. Now we will make religion our business, if we take it not only by fits and
 starts, but make it our daily work, as men exercise themselves in their callings.
3. It imports a vigorous following of it, as wrestlers and runners ply their work vigorously.
To be a little more particular, I will touch at four things.
(1) We should exercise ourselves to the knowledge of these things pertaining to
godliness, that we may be full of eyes, and by reason of use, have our senses
exercised to discern both good and evil.
(2) We should be exercised in combating the lusts of our hearts, beginning the war
against the devil at home. Like Paul, we should keep our bodies under, and bring
them into subjection; lest that by any means, when we have preached to others, we
ourselves should be castaways.
(3) We should be exercised to the performing of our duties, and that in a spiritual
manner.
(4) We should be exercised in the life of faith, without which, in vain will we attempt the
other parts of the exercise of godliness.

II. To show the necessity of the exercise of the heart unto godliness, to make a good minister.
1. It is necessary to make a man faithful in his work, and to cause him to take God for his
party, with whom he hath to do.
2. It is necessary to give a man a sense of the weight of the work, and the worth of souls,
without which he cannot be a good minister (2Co 5:9-10). It is a weighty work.
3. It is very necessary to fit a man to suffer for truth.
4. It is most necessary to fit us for the performance of the several duties of our calling,
whether in preaching, administering the sacraments, visiting families, or the sick. (T.
Boston, D. D.)

A heart exercised unto godliness necessary to make a good Christian

The apostle gives us here a short, but substantial description of the Christian life. It is an
exercise, it is not a name. Again, Christianity is not an easy exercise, but such as wrestlers or
runners used, exerting all their might and skill to gain the victory. The true Christian life is heart
exercise to godliness. For illustrating this I shall--

I. Show some weighty truths imported in this.

1. Habitual godliness is absolutely necessary to salvation.
2. No person goes to heaven sleeping. The Christian life is an exercise.
3. They must have true courage that shall come to heaven. They have to wrestle also with the
world. No man can go through it to heaven, but he will find it a place filled with snares,
and that will require courage to face the difficulties in it.
4. People must either give up the name of Christians, or else abandon their old exercise to
sin and ungodliness.

II. Show some things in which the exercise to godliness consists.

1. In carrying on a constant trade with heaven, through our Lord Jesus Christ. Again, the
exercised soul is employed in exporting his weakness, poverty, and wants, and importing
strength and fulness from God. They that wait upon the Lord shall renew their
strength.
2. In a spiritual performance of duties.
(1) In getting the soul fixed in that point, what is sin and what is duty in particular cases,
 before we put hand to it.
(2) In doing the duty because it is the will of God, which must be not only the rule but
also the reason of your duties, otherwise they are but bodily exercise.
(3) In doing our duty to the glory of God.
(4) In doing our duties in the strength of Christ. (T. Boston, D. D.)

1TI 4:8
For bodily exercise profiteth little; but godliness is profitable unto all things.

The profit of godliness

Not only is this the testimony of a great man, but the testimony of a good man, the testimony
of a Christian man; a man, therefore, who had experience as to the utility of that concerning
which he makes affirmation. He did not speak on the report of others, but he had brought the
matter to the test of personal experiment; and from what he had realized in himself he could
say, Godliness is profitable unto all things.

I. What is godliness? It is real, vital, experimental, practical religion--genuine Christianity--a

religion concerning God, the great, the wise, the blessed God.
1. Godliness comprehends a genuine fear. For where there is no fear of God there is no
genuine piety--there is no religion.
2. Godliness means the saving knowledge of God, whom to know is life eternal.
3. And then, where there is knowledge of God, saving knowledge, there must be love to God;
and no man can love an unknown object.
4. Then just in proportion as we love God (and this is essential to godliness) we shall be
concerned to entertain intercourse with God.
5. Then perceive that this will lead to conformity to God--likeness to God. Such, indeed, is
the very nature, such the constitution of the human mind, that it contracts a resemblance
to those objects with which from inclination it is the most conversant. Apply the remark
where you will, it will hold. Look at the man of this world; where are his thoughts? Why,
the world is his object, and he becomes more and more worldly: and so of every other
class. Now look at the man of God: his thoughts rise to God, his affections are spiritually
placed on God: there is his object, there is his all; and, beholding the glory of God in the
face of Jesus, he catches the impress of it.
6. Let me say, too, that all Scriptural piety is practical. All that godliness which is genuine
must lead to holiness of life and conversation.

II. What, then, are the advantages of godliness? Godliness is profitable. As though the
apostle had said, It is not merely a very harmless and innocent thing, and therefore no person
should be afraid of it. This would have been very low praise, if it had been praise at all. It is not
merely said that it is profitable for some things; nor is it affirmed concerning it that it is
profitable for many things; but the affirmation is without qualification, Godliness is profitable
for all things. The life that now is. You cannot hear this without at once in your minds
adverting to the beneficial influence of godliness on a mans external circumstances. Then
consistent godliness gives a man character. Besides, godliness saves a man from intemperance:
and what a vast benefit is this! When a man becomes truly godly, he becomes industrious. You
never saw an idle Christian. And then the Lord will bless the man that fears Him. Besides,
godliness is beneficial considered in its influence in preserving and prolonging the life that now
is. Then is it not true that ungodliness tends to impair and destroy life? Godliness is profitable in
its beneficial influence on all the relations of life--on all the grades in society. Let me just add
here that godliness is profitable at all the periods of life. It is profitable in the morning of life.
Oh! how it brightens the morning: and is not morning the best part of the day? And if it be
bright in the morning, oh! may it not bless the noon? Then if it brighten the morn and bless the
noon, how will it cheer the evening of life! Learn the inconsistency and folly of those who, while
they admit the profit of godliness, make no effort to avail themselves of its advantages. Let me
recommend this religion to you on the principle of self-interest. (R. Newton.)

The advantage of godliness

Among the other advantages which it secures on this side eternity, one is the improvement of
the human mind--I mean of his intellectual qualities: the improvement of his judgment, his
discrimination, his mental faculties. I shall draw your attention to four reasons why the religion
of Christ, when received into the heart, improves the human mind.

I. Its tendency is to subjugate the passions. It is more than its tendency; it is its direct effect.
Not that man is wholly without restraint; there are three things which may operate to check the
evil passions of the heart.
1. Conscience has some power.
2. Reason.
3. Self-interest.
Self-interest can do something to check the passions, because it will say, This will do you an
injury. But they are unable to do this perfectly, and that for two reasons.
1. That passion is greatly assisted by powerful allies. Satan sits at the right hand of the
human heart, blowing up the coals of evil which are in the heart into a flame of sin,
which marks the demons power over fallen man. But religion comes to counteract this;
the grace of God, by applying to the mind Divine truth and disposing the mind to love
and embrace it, improves the mind--
(1) By strengthening it. It gives such views, and principles, and motives, as direct the
conduct.
(2) By enlightening it. The tendency of religion on the mind is to make it see more
accurately, reason more correctly, and feel more properly.

II. It presents right principles of action.

1. It presents a principle extremely weighty to regulate the mind aright and make it decide
right on such things as it is called to judge respecting it. It enables the mind to realize
eternity; to be influenced by it at such times and in such places as an individual living in
preparation for it should be influenced and guided in relation to an appearance before
the great tribunal.
2. Religion produces the realization of another object which tends to guide the mind aright.
What is that which will decide the rectitude of the whole life? The apostle has stated it--
Whatsoever ye do, do all to the glory of God; because all that is not done according to
this motive is not done according to the will of God.
3. Religion influences the mind and will aright, and therefore elevates the mind, because it
furnishes a directory--the Scriptures. Religion has this influence, because--

III. It presents to the mind the highest subjects of contemplation.

 1. It brings to the mind the things of God. It takes the mind, by contemplation, up into the
mount, as Moses was taken up to converse with God; or as the disciples were taken up
into the Mount of Transfiguration to behold the glory of Christ and to hear Him talk with
Moses and Elias. It has an elevating effect.
2. It makes the mind serious; and seriousness improves the mind. Trifling is the mark of a
light mind, and does not improve it. Religion, as it induces habits of seriousness, cannot
fail to improve the mind.
3. The study of Gods Word tends to strengthen the mind; and that which strengthens the
mind improves it.
4. Religion gives acquiescence to the will of God; and this improves the mind. The mind that
is opposed to the will of God is always battling; but the mind that yields to the will of God
is always going right.

IV. By the internal peace, the peace of soul which religion is calculated to produce, and which
it actually does produce; it raises the human mind. When the mind is at peace, it can operate
calmly, and is therefore more likely to regulate the judgment and guide it aright. It has often
been remarked what effect religion produces in seasons of great danger. This was strikingly
observed in the case of the loss of the Kent East Indiaman. There were some persons on board
under the influence of religion; and some of these, even females, became objects of admiration,
because of their remarkable presence of mind. And this power of religion has often been
remarked in our pious soldiers and sailors: their minds have been composed in the hour of
danger and of battle; and they have been distinguished by their energy and calmness. In fact,
almost all that distinguishes the rational from the irrational is seen in the Christian. The
Christian in this world is always in danger. We cannot but observe, then--
1. How superior is the state of the human mind in those who have religion to the state of the
mind in those who have it not.
2. In attentively reading the history of the world, we may state, without fear Of
contradiction, that the minds of men have been improved in proportion to the degree of
religion they have possessed. (R. Sibthorp.)

The advantages of practical religion

1. Godliness is profitable, as it tends greatly to alleviate the sorrows of life.
2. Godliness is profitable because it imparts sweetness to the enjoyments and an additional
relish to the pleasures of life. It is a libel on piety, to represent it as something gloomy
and morose.
3. Godliness, because it confers upon its possessors pleasures peculiarly its own, is
profitable.
4. Godliness is profitable, as it disarms death of its terrors and the grave of its gloom.
5. Godliness is profitable, for it prepares its possessor for eternal glory. From this subject
we learn the importance--the value of religion. But, in fine, if religion is so profitable, I
need scarcely, except for the purpose of excitement, remind you that it is personal
religion that alone can be beneficial to any of you. (Dr. Beattie.)

Godliness

I. The nature of godliness.

1. Knowledge of the perfections of God--of the person and work of Christ as the Mediator--of
mans state as a fallen creature--of his duty and privileges as redeemed by Christ.
 (1) As to the perfections of God. This knowledge is to be found nowhere but in the Book
of God.
(2) Here alone we obtain a knowledge of the Lord Jesus Christ.
(3) Here we are made acquainted with mans state as a fallen creature.
(4) As to his duty and privileges. Now, the knowledge of all this is essential to true
religion in any soul.
2. Obedience to the commands of God.
3. The transformation of the soul into the image of God.

II. The fruits, or tendencies and effects, of godliness.

1. For the increase of worldly comfort.
2. For the establishment of respectability of character in the world.
3. For the improvement of the human mind. (P. MOwan.)

The gain of godliness

I. And, first, what is godliness? It is a real belief in God, the Father, the Son, and the Holy
Ghost; our Maker, our Redeemer, and our Sanctifier. It is believing in Him, as He is made
known to us in the Bible, in the gospel of Jesus Christ. Let us see, whether, even in this world,
godliness is not great gain. In the first place, the Scripture gives a general promise that the godly
man shall have good things in this world.
1. For godliness fits a man for every station. It is that character on which favour, honour, and
esteem surely follow.
2. The godly man alone really enjoys the things which God gives him here.
3. But further, the godly man alone has the privilege of know ing that all things shall work
together for his good.
4. But after all, if you would know the great gain of godliness, even in this life, you must try
it.

II. And this word brings us to the full gain of godliness. If in this life only the believer had
hope in Christ, he might still be deemed of all men most miserable. (E. Blencowe, M. A.)

That godliness generally makes men happy in this life

I. It is to be observed that under the Jewish dispensation temporal promises were most
expressly made to obedience, and most particularly with regard to the national success of the
righteous against their public enemies (De 32:29).

II. Therefore it is to be observed in the next place, and the observation holds more universally
true, that religion and virtue, whenever they obtain generally so as to prevail in a nation, do
bring along with them very great temporal blessings.

III. As to the case of particular and private persons, about whom is much the greatest
difficulty, there are several considerations necessary to be taken in in order to determine with
any exactness how far godliness having the promise of the present life can be applied to them in
this mixed and disorderly state of things. And--
 1. Religion and piety does not generally alter the natural circumstances or the relative states
and conditions of men. If a man be poor or be a servant or slave, his being pious and
religious will not certainly make him rich or gain him his freedom.
2. Godliness and true holiness does not exempt men from the unavoidable casualties of
nature, such as sickness, death, and the like.
3. Righteousness and piety do not exempt men from such afflictions as God sees necessary
either to make trial of their virtue or to make an example of it.
4. Religion and virtue do not always secure men from all the consequences of their own
former sins.
5. Righteousness and true holiness do not secure men from the consequences of other mens
sins also: from oppression and unrighteous judgment. (S. Clarke, D. D.)

The profitableness of godliness

How generally men, with most unanimous consent, are devoted to profit, as to the immediate
scope of their designs and aim of their doings, if with the slightest attention we view what is
acted on this theatre of human affairs, we cannot but discern. Profit is therefore so much
affected and pursued, because it is, or doth seem, apt to procure or promote some good
desirable to us. It hath been ever a main obstruction to the practice of piety, that it hath been
taken for no friend, or rather for an enemy to profit; as both unprofitable and prejudicial to its
followers: and many semblances there are countenancing that opinion. For religion seemeth to
smother or to slacken the industry and alacrity of men in following profit many ways: by
charging them to be content with a little, and careful for nothing; by diverting their affections
and cares from worldly affairs to matters of another nature, place, and time, prescribing in the
first place to seek things spiritual, heavenly. It favoureth this conceit to observe that often bad
men by impious courses do appear to thrive and prosper; while good men seem for their
goodness to suffer, or to be nowise visibly better for it, enduring much hardship and distress.
1. We may consider that piety is exceeding useful for all sorts of men, in all capacities, all
states, all relations; fitting and disposing them to manage all their respective
concernments, to discharge all their peculiar duties, in a proper, just, and decent
manner. If then it be a gross absurdity to desire the fruits, and not to take care of the
root, not to cultivate the stock, whence they sprout; if every prince gladly would have his
subjects loyal and obedient, every master would have his servants honest, diligent, and
observant, every parent would have his children officious and grateful, every man would
have his friend faithful and kind, every one would have those just and sincere, with
whom he doth negotiate or converse; if any one would choose to be related to such, and
would esteem their relation a happiness; then consequently should every man in reason
strive to further piety, from whence alone those good dispositions and practices do
proceed.
2. Piety doth fit a man for all conditions, qualifying him to pass through them all with the
best advantage, wisely, cheerfully, and safely; so as to incur no considerable harm or
detriment by them. Is a man prosperous, high, or wealthy in condition? Piety guardeth
him from all the mischiefs incident to that state, and disposeth him to enjoy the best
advantages thereof. It keepeth him from being swelled and puffed up with vain conceit.
It preserveth him from being perverted or corrupted with the temptations to which that
condition is most liable; from luxury, from sloth, from stupidity, from forgetfulness of
God, and of himself; maintaining among the floods of plenty a sober and steady mind.
Such a wondrous virtue hath piety to change all things into matter of consolation and
joy. No condition in effect can be evil or sad to a pious man: his very sorrows are
pleasant, his infirmities are wholesome, his wants enrich him, his disgraces adorn him,
 his burdens ease him; his duties are privileges, his falls are the grounds of advancement,
his very sins (as breeding contrition, humility, circumspection, and vigilance), do better
and profit him: whereas impiety doth spoil every condition, doth corrupt and embase all
good things, doth embitter all the conveniences and comforts of life.
3. Piety doth virtually comprise within it all other profits, serving all the designs of them all:
whatever kind or desirable good we can hope to find from any other profit, we may be
assured to enjoy from it. He that hath it is ipso facto vastly rich, is entitled to immense
treasures of most precious wealth; in comparison whereto all the gold and all the jewels
in the world are mere baubles. He hath interest in God, and can call Him his, who is the
all, and in regard to whom all things existent are less than nothing. The pious man is in
truth most honourable. The pious man is also the most potent man: he hath a kind of
omnipotency, because he can do whatever he will, that is, what he ought to do; and
because the Divine power is ever ready to assist him in his pious enterprises, so that he
can do all things by Christ that strengtheneth him. The pious man also doth enjoy the
only true pleasures; hearty, pure, solid, durable pleasures. As for liberty, the pious man
most entirely and truly doth enjoy that; he alone is free from captivity to that cruel tyrant
Satan, from the miserable slavery to sin, from the grievous dominion of lust and passion.
As for all other profits, secluding it, they are but imaginary and counterfeit, mere
shadows and illusions, yielding only painted shows instead of substantial fruit.
4. That commendation is not to be omitted which is nearest at hand, and suggested by St.
Paul himself to back this assertion concerning the universal profitableness of piety;
For, saith he, it hath the promise of the life that now is, and of that which is to come.
As for the blessings of this life, although God hath not promised to load the godly man
with affluence of worldly things, yet hath He promised to furnish him with whatever is
needful or convenient for him, in due measure and season, the which he doth best
understand. Particularly there are promised to the pious man, A supply of all wants.
The Lord will not suffer the soul of the righteous to famish. A protection in all dangers.--
The eye of the Lord is on them that fear Him, on them that hope in His mercy; to deliver
their soul from death, and to keep them alive in famine. Guidance in all his
undertakings and proceedings.--The steps of a good man are ordered by the Lord.
Success and prosperity in his designs.--Commit thy way unto the Lord; trust also in
Him, and He shall bring it to pass. Comfortable enjoying the fruits of his industry.--
Thou shalt eat the labour of thine hands. Satisfaction of all reasonable desires.--The
desire of the righteous shall be granted. Firm peace and quiet.--Great peace have they
which love Thy law. The fruit of righteousness is sowed in peace. Joy and alacrity.--
Light is sown for the righteous, and gladness for the upright in heart. Support and
comfort in afflictions.--He healeth the broken in heart, and bindeth up their wounds.
Deliverance from trouble.--Many are the afflictions of the righteous, but the Lord
delivereth him out of them all. Preservation and recovery from mishaps, or
miscarriages.--Though he fall, he shall not be utterly cast down: for the Lord upholdeth
him with His hand. Preferment of all sorts, to honour and dignity, to wealth and
prosperity.--Wait on the Lord, and keep His way; and He shall exalt thee to inherit the
land. Long life.--The fear of the Lord prolongeth days. A good name endureth after
death.--The memory of the just is blessed. Blessings entailed on posterity.--His seed
shall be mighty on earth: the generation of the upright shall be blessed. The root of the
righteous shall not be moved. It is indeed more frequently, abundantly, and explicitly
promised unto Gods ancient people, as being a conditional ingredient of the covenant
made with them, exhibited in that as a recompense of their external performance of
religious works prescribed in their law. The gospel doth not so clearly propound it, or so
much insist on it as not principally belonging to the evangelical covenant, the which, in
reward to the performance of its conditions by us, peculiarly doth offer blessings
 spiritual, and relating to the future state; as also scarce deserving to be mentioned in
comparison to those superior blessings. But infinitely more profitable it is, as having the
promises of the future life, or as procuring a title to those incomparably more excellent
blessings of the other world; those indefectible treasures, that incorruptible,
undefiled, and never-fading inheritance, reserved in heaven for us. (I. Barrow.)

The profitableness of godliness

1. We may consider that religion doth prescribe the truest and best rules of action; thence
enlightening our mind, and rectifying our practice in all matters, and on all occasions, so
that whatever is performed according to it, is done well and wisely, with a comely grace
in regard to others, with a cheerful satisfaction in our own mind, with the best assurance
that things are here capable of, to find happy success and beneficial fruit. Of all things in
the world there is nothing more generally profitable than light by it we converse with the
world, and have all things set before us; by it we truly and easily discern things in their
right magnitude, shape, and colour; by it we guide our steps safely in prosecution of what
is good, and shunning what is noxious; by it our spirits are comfortably warmed and
cheered, our life consequently, our health, our vigour, and activity, are preserved. The
like benefits doth religion, which is the light of our soul, yield to it. Pious men are
children of the light; pious works are works of light shining before men. What
therefore law and government are to the public, things necessary to preserve the world in
order, peace, and safety (that men may know what to do, and distinguish what is their
own), that is piety to each mans private state and to ordinary conversation: it freeth a
mans own life from disorder and distraction; it prompteth men how to behave
themselves toward one another with security and confidence.
2. We may consider more particularly, that piety yieldeth to the practiser all kind of interior
content, peace, and joy; freeth him from all kinds of dissatisfaction, regret, and disquiet;
which is an inestimably great advantage: for certainly the happiness and misery of men
are wholly or chiefly seated and founded in the mind. If that is in a good state of health,
rest, and cheerfulness, whatever the persons outward condition or circumstances be, he
cannot be wretched: if that be distempered or disturbed, he cannot be happy.
3. Seeing we have mentioned happiness, or the summum bonum, the utmost scope of
human desire, we do add, that piety doth surely confer it. Happiness, whatever it be,
hath certainly an essential coherence with piety. These are reciprocal propositions, both
of them infallibly true, he that is pious is happy; and, he that is happy is pious. All pious
dispositions are fountains of pleasant streams, which by their confluence do make up a
full sea of felicity.
4. It is a peculiar advantage of piety, that it furnisheth employment fit for us, worthy of us,
hugely grateful and highly beneficial to us. Man is a very busy and active creature, which
cannot live and do nothing, whose thoughts are in restless motion, whose desires are
ever stretching at somewhat, who perpetually will be working either good or evil to
himself; wherefore greatly profitable must that thing be which determineth him to act
well, to spend his care and pain on that which is truly advantageous to him; and that is
religion only. It alone fasteneth our thoughts, affections, and endeavours, on occupations
worthy the dignity of our nature.
5. It is a considerable benefit of piety, that it affordeth the best friendships and sweetest
society. (I. Barrow.)

Temporal blessings, support under trouble, and sanctified afflictions

 I. Godliness is profitable for the obtaining of all temporal good things that we stand in need
of. In that catalogue of the Christians possessions and treasures, which St. Paul has drawn up
(1Co 3:22).
1. As to riches. The blessing of the Lord it maketh rich (Pro 10:22). To all this we may still
add, that religion brings contentment to the mind, and godliness with contentment is
great gain (1Ti 6:6). If it does not bring the estate to the mind, it brings the mind to the
estate; and that is much the same thing, it is altogether as well. Thus it is that a little
that a righteous man hath, is better than the riches of many wicked (Psa 37:16). And he
is truly richer with a little, than the others are with a great deal.
2. To honour and good reputation. A blessing which the wise man rates at a higher price
than gold and silver, or any of the riches of this world (Pro 22:1).
3. Pleasure. Her ways are ways of pleasantness, and all her paths are peace (Pro 3:17).
(1) As to bodily health, without which we can neither enjoy ourselves, nor anything.
(2) A peaceable mind, If the mind be not in tune, the sweetest harmony will make no
music in our ears. I must not here pass by an objection or two which may possibly be
made against the pleasantness of religion. One is, that it requires some difficult and
distasteful duties, as repentance, self-denial and mortification. But as well may one
object against the pleasantness of health, because it may be sometimes necessary to
take distasteful medicines, either to recover or to preserve it. Another objection
against the pleasure of godliness is taken from the uncomfortable lives of some godly
persons.

II. Godliness is profitable for the life that now is, to support us under troubles and afflictions
whenever they befall us. Here let us inquire what those peculiar supports under afflictions are,
which are the proper fruits of godliness. They are chiefly these--
1. The testimony of a good conscience. This, St. Paul tells us was his rejoicing in all his
tribulations, and at last in the near views of death (2Co 1:12).
2. A sense of pardon and reconciliation with God is a further support under worldly
troubles. Pardon takes away the curse from affliction, and a sense of pardon is a
sovereign balm to ease the anguish of the mind.
3. The comfortable hope of heaven, where these present afflictions shall be felt no more, and
where they shall be abundantly compensated with fulness of joy for ever.
4. There are the supporting influences of the good spirit of God, which are promised in the
gospel to all believers.

III. That it secures a sanctified use of afflictions, as well as a happy issue of them; which is
therefore a present, as well as a future benefit. (D. Jennings.)

The present life

1. It is a mysterious life.
2. It is a trying life.
3. It is a preparatory life.
4. It is a short life.
5. It is a precarious life. (The Homilist.)

Godliness
 I. The principle.

II. The practice. Godliness must be exercised; religion is a personal matter. He must exercise
himself vigorously.

III. The profit. (D. Thomas.)

The profit of godliness

I. Bodily exercise is of considerable profit. St. Paul is speaking of the training in the
gymnasium. He allows it profits a little. Yet it is not all. No man is necessarily better in heart and
life for having the muscles of his arm increased in girth half an inch or an inch. A sound
constitution does not necessarily involve goodness in character. If so the Kaffir or Zulu would be
the best man upon earth, which he is not. Bodily exercise profiteth little: but godliness is
profitable unto all things, having the promise of the life that now is, and of that which is to
come. The discipline of godliness does make a man better inwardly. And the goodness passes
from the centre outwards. It includes even that measure of advantage which may be derived
from the culture of the body.

II. There is another view of this phrase, bodily exercise, which we ought to notice before
passing on. A large class of writers understand by it not so much athleticism as asceticism. The
soul should bear empire over the body; but it should also reverence and care for the body. The
laws of the body, of health, of sustenance are equally laws of God, with those of the soul. The
perfection of manhood is attained when the laws of both, according to their kind and function,
are duly observed. Asceticism is immoral, because it violates wantonly the law of God in one of
the fairest provinces of His creation--viz., the delicate, sensitive, serviceable body of man. Yet
even asceticism, in certain forms, profiteth a little. Allow not nature more than nature needs,
says Shakespeare. Self-denial in bodily indulgence might put some of us into more robust
mental health, and impart to us a finer spiritual tone. I am not sure but that bodily discipline
might (as St. Paul says) profit a little. If any bodily appetite or habit rises into mastery over the
mind or soul, it must be put in check with a firm hand, and with patient self-denial. So far
bodily exercise, discipline, is not only profitable, but imperative.

III. The higher principle including all that is serviceable in both athleticism and asceticism,
and immeasurably more beside, is godliness. It grows also by use. Exercise thyself unto
godliness. We grow patient by being patient. We become industrious by refusing to be indolent
and by working hard. We learn to love best by loving. We become religious by praying and
communion with God. Begin to make Gods law a ruling influence and power in your life. Think
out what His will is about, say, that temptation which is coming to you to-morrow; then keep to
His will, and pass the temptation by. That is the discipline of godliness.

IV. This is profitable for all things--unlike athleticism, which profits only for soundness of
health and toughness of muscle.
1. For the body itself godliness is profitable. Disease, weakness, morbidness are far more the
devils work than Gods.
2. For the mind. He who ordered the planets in their orbits, and the seasons in their
unvarying round, has not left the human mind without its law; Godliness brings man
into harmony with the Author of his being.
3. For faith. But godliness advances faith. The more godlike we grow, the simpler, clearer,
 stronger is our faith in God. Live holier lives, live less selfish lives, and you will believe
more in God and His Son.
4. The affections. This great reverence for the God who is great and good and loving enlarges
our heart and our affections. Godliness is instinctive chivalry. If by your evil passion and
harshness, your self-indulgence, your weakness and wanton folly, you blight the lives of
others, I tell you, you are ungodly men. Godliness is profitable to the home.
5. Business. Be a godly man. Fear God rather than turns of fortune or than opinion. De like
God--true, reliable in your word and deeds. (A. J. Griffith.)

The profitableness of godliness

I. A man quickly learns if he wishes to live profitably he must have regard to law. We cannot
violate law without suffering for it. Disobedience entails destruction, obedience informs with
life.

II. Let us carry this examination into greater detail. The most profitable human existence is
that existence which secures the greatest benefit to the greatest number of faculties. If we
resolve a human being into its elements, we shall find it divisible into body, mind, and soul, or,
as some would put it, moral instincts. The true philosophy of living consists in the development
of this tripartite. We pass, then, to consider the influence of rigidly religious life upon these sides
of our nature.
1. If we practise the precepts of the gospel we will eschew those evil acts which occasion
uneasiness and remorse; our temperament will maintain an even tranquility, our
happiness will be full and satisfying. It has been truly said that an atheistic age is a
barren age. We may safely say, then, that for the growth of the mind a godly life is best.
2. But the mind sends down its roots deep into the encompassing body upon which it acts
and is acted upon. Physiologists tell us that a healthy mind conduces to a healthy body. If
a Christian life produces vigour and clearness of intellect, then it must have a similar
effect on the body. A religious life, then, we assert to be physically beneficial.
3. Passing to the region of the spiritual we are relieved from all necessity for discussion.
Spirituality can only exist amid holy influences. The man who sins deadens his moral
instincts, makes them useless here, and entails the penalty which such misuse is visited
with hereafter.
4. But we cannot have obtained anything like a reliable knowledge of the relative value of
two courses of life if we have excluded from our calculations all thought of suffering and
sorrow. As we cannot by human device stave off sorrow, it behoves us to consider how it
can be most successfully met. Mr. Spurgeon has said that if we take our troubles to God
He will carry them for us; but if we take them anywhere else they will roll back again.

III. Passing from the individual man to his business interests, we proceed to consider
whether godliness is inimical to worldly success now, all that Christianity enforces is the
necessity of strict honesty. Religion will not transform the dunce into a genius, but sinfulness
will transform the genius into a dunce. And if all things are considered, I feel confident that the
just man gains in more than mere clear-headedness. Deceit is a most deceitful helper. Henry
Ward Beecher tells a story of a man in the Canadian backwoods who, during the summer
months, bad procured a stock of fuel sufficient to serve the winters consumption. This man had
a neighbour who was very indolent, but not very honest, and who, having neglected to provide
against the winter storms, was mean enough to avail himself of his neighbours supplies without
the latters permission or knowledge. Mr. Beecher states that it was found, on computation, that
the thief had actually spent more time in watching for opportunities to steal, and laboured more
arduously to remove the wood (to say nothing of the risk and penalty of detection), than had the
man who in open daylight and by honest means had gathered it. And this is oftener the case
than we are disposed to allow. What appear to be short cuts to wealth are never safe ones, and
very generally they prove to be extremely circuitous. Relaxation, too, is necessary for all men.
Consider, then, whether the frivolous and enervating gaiety so frequently indulged in, or the
innocent and energizing merriment of the godly, will best enable a man to recuperate the waste
occasioned by business life.

IV. We cannot isolate ourselves from others; we are bound by innumerable bonds to the
system of human interests. Our welfare is knit up with the welfare of the world. The man, then,
who strives to suppress swindling, and who by the nobility of his own character rebukes all
cheatery, is doing a grand service for mankind. He is making property more secure, and society
more stable. If irreligion was crushed prosperity would visit this country with her brightest
blessings and most permanent happiness. The gospel is also the more potent than all the
antidotes which economists prescribe for the diminution of crime.

V. It is true godliness, not sham or selfish godliness, that proves profitable.

VI. Having thus glanced at the profitableness of religion in this life, let us bestow a moments
thought upon that other life which is eternal. If we lose this, what profit is it that we have been
successful in business! We have gained the lesser by losing the greater. The course which in the
end will prove profitable cannot be a selfish one. Love to God is indissolubly intertwined with
love to man, and the glory of God must issue in mans exaltation in the best and truest sense. (J.
G. Henderson.)

What is the profit of godliness?

That men, by godliness, should reap a fruition and harvest hereafter is not surprising to those
who have at all been instructed in religious things; but there are many who have supposed that
godliness was in a mans way here. What is godliness? So that godliness means something more
than merely religion, in the narrow and technical sense of the term. It means having a wise view
of all the laws of our being and condition, and living in conformity to them. Moreover, when it is
said that it has in it the promise of the life that now is, we are not to narrowly interpret it. A
man with a clumsy hand, without skill and without inventive thought, is not justified in
attempting to be an inventor simply on the general ground of godliness. We are not to suppose
that a man who has no commercial training is to plunge into business and make this plea: I live
in conformity to the laws of my being, and shall be prospered in my pursuits. We are to have a
larger idea of prosperity than is seen in any of these special things. That which, on the whole,
promotes their greatest happiness must be considered. Their prosperity now means their
welfare. It does not consist in the development of any one part of their nature, but the whole of
it. Godliness has an immediate relation to that which is the foundation of all enjoyment--a good,
sound bodily condition. The condition of enjoyment in this life is that one is in a sound state of
bodily health. Godliness, or a conformity to the great laws of our condition, includes physical
health--works toward it. Moderation of appetite; restraint of undue desires; that quietness of
spirit which comes from the belief in an overruling Providence; that undisturbed equilibrium
which comes from faith in God--all these are, looking at them in their very lowest relations,
elements of health--of a sound physical condition. Next consider how much a mans happiness
in this life depends upon his disposition--both with reference to himself and with reference to
his social surrounding. It is not what you have about you, but what you are, that determines how
happy you shall be. Excessive pride takes away from the power of enjoyment. Godliness, by its
very nature, reduces a man to a certain conformity with the laws of his condition, and makes
him content therein, and so works upon his disposition that it becomes amenable to the law of
happiness. It is made to be more childlike and simple. It is brought into conditions in which
happiness may distil upon it from ten thousand little things. A man who wishes to see beauty in
nature must not watch for it in gorgeous sunsets always--though they will come once in a while.
Let him watch for it in ten million little facets which glisten in the light of the sum by the
roadside as well as in the rich mans adorned grounds. We must see it in the motes and bugs, in
the minutest insects, everywhere. So, then, we are to reap happiness and satisfaction, not so
much from great cataclysms and paroxysms as in little things, that have the power to make us
supremely happy. Another thing. Mens happiness depends more upon their relations to society
than we are apt to think. Where men have the art of fitting themselves to their circumstances
and their companions there is great satisfaction in these also. There is a true sympathy, a true
benevolence, which is godly. If you go among men with a mean, selfish spirit, how little
happiness will you find in your social intercourse[ But if in the child and in its sports you see
something to make you smile; if toward the labouring man you have a kindly good will, and if
you find companionship with all who are virtuous in the various walks of life--with those who
are high for certain reasons, and those who are low for certain other reasons; if you feel a
generous brotherhood and sympathy of men, then there is a vast deal of enjoyment for you in
this life, which comes simply from your aptitudes for fellowship and friendship. Now it is the
peculiar office of a true godliness to subdue the heart to this universal amnesty and sympathy, so
that they who are godly, who live in conformity to the will of God, in all their circumstances,
shall reap more or less enjoyment. Godliness, by changing mens condition, prepares them to be
happy; and by giving them affinities for things about them produces conditions of happiness.
There are also other ways in which godliness works towards happiness. It gives to men a motive
in this life without concentrating on their worldly endeavours the utmost of their powers. The
outgoing of a mans own self, legitimately and industriously, with the constant expectation of
success--there is great enjoyment in this. At the same time, let this enjoyment be coupled with
the moderating, restraining feeling that if earthly enterprises fail and come short, this world is
not the only refuge, and worldly affairs are not the only things of value--that though the house
perish, and the garments be wasted, and the gold and silver take wings and fly away, and all
things perish, yet there is a God, there is a providence, there is hope, there is a home, and there
is immortality; then the happiness is greatly increased. Then there is the consideration of those
qualities which go to make success in business. Men do not believe you are as honest or as
faithful and prompt as you believe yourself to be. But where all the parts of a man are morally
sound; where he is free from vices of every sort; where he has fidelity, conscientiousness,
industry, good judgment, and intelligence; where he is so trustworthy that you can bring the
screw to bear upon him, and, though you turn it never so many times, not be able to break him
until you crush him to death--he is invaluable. And I say that just in proportion as men
approach to that, they are more and more important in a commercial age, and in a great
commercial community. Now, it is the tendency of the ethics of Christianity to produce just such
men. If religion does not produce them, it is so far spuriously or imperfectly administered. There
is a difference between ethical religion and ecclesiastical and doctrinal religion. But where a man
has Christian ethics; where a man is truth-speaking and reliable; where a man is founded upon
the rock Christ Jesus, and cannot be moved from it, I say that godliness tends to success in
commercial affairs. If you take the different classes of religionists, where shall you find more
Christian ethics than among the Quakers? Where shall you find more carefulness in daily life?
And among what class will you find more worldly prosperity, and more enjoyment in it, than
among them? When I lived in the West, a merchant told me that during twenty years he never
suffered the loss of a quarter of a dollar from a whole Quaker neighbourhood. You might take
whole settlements, and say that they were exemplifications of the fact that godliness is
profitable unto all things, having the promise of the life that now is, and of that which is to
come. Many a poor man goes along the street whose name would not be worth a snap on a note.
He could not get a bank in New York to lend him a hundred dollars for a month. He is of no
market value whatever. But if your dear child was dying, and you did not know how to pray, he
is the very man that you would send for. You would say to him when you were in distress, Come
to our house. Ah! a man may not have outward prosperity, and yet prosper. He may have that
which money cannot buy--peace, happiness, joy. The power of making joy he has; and is he not
prospered? Is he not well off? Finally, taking society at large, those who get the furthest from the
rules of morality; those who have the most doubt and distrust in regard to the overruling
providence of God; those who have s leaning to their own wisdom; those who are proud and
selfish, and do what they have a mind to regardless of the welfare of others--they are not pre-
eminently prosperous, even in material and commercial things. (H. W. Beecher.)

The profit of godliness in this life

With regard to this life, let it be remarked that the religion of our Lord Jesus Christ neither
undervalues nor overvalues this present life. It does not sneer at this life as though it were
nothing; on the contrary, it ennobles it, and shows the relation which it has to the higher and
eternal life. There are many who undervalue this life; let me mention some of them to you.
Those undervalue it who sacrifice it to indulge their passions or to gratify their appetites. Too
many for the sake of momentary gratifications have shortened their lives, and rendered their
latter end bitterly painful to themselves. Some evidently undervalue their lives, because they
make them wretched through envy. Others are richer than they are, and they think it a miserable
thing to be alive at all while others possess more of this worlds goods than they. Oh poison not
life by envy of others, for if you do so you miserably undervalue it! The slaves of avarice
undervalue their lives, for they do not care to make life happy, but pinch themselves in order to
accumulate wealth. The miser who starves himself in order that he may fill his bags may well be
reasons with in this way: Is not the life more than the meat, and the body than raiment? So also
do they undervalue it who in foolhardiness are ready to throw it away on the slightest pretext.
He that for his countrys sake, or for the love of his fellow-creatures, risks life and loses it, truly
deserves to be called a hero; but he who, to provoke laughter and to win the applause of fools,
will venture limb and life without need is but a fool himself, and deserves no praise whatever.
Yet there can be such a thing as overvaluing this life, and multitudes have fallen into that error.
Those overvalue it who prefer it to eternal life. Why, it is but as a drop compared with the ocean,
if you measure time with eternity. They overvalue this life who consider it to be a better thing
than Divine love, for the love of God is better than life. Some would give anything for their lives,
but they would give nothing for Gods love. It appears from the text that godliness influences
this present life, puts it in its true position, and becomes profitable to it.

I. First, let me observe that godliness changes the tenure of the life that now is. It hath the
promise of the life that now is. I want you to mark the word--it hath the promise of the life that
now is. An ungodly man lives, but; how? He lives in a very different respect from a godly man.
Sit down in the cell of Newgate with a man condemned to die. That man lives, but he is reckoned
dead in law. He has been condemned. If he is now enjoying a reprieve, yet he holds his life at
anothers pleasure, and soon he must surrender it to the demands of justice. I, sitting by the side
of him, breathing the same air, and enjoying what in many respects is only the selfsame life, yet
live in a totally different sense. I have not forfeited my life to the law, I enjoy it, as far as the law
is concerned, as my own proper right: the law protects my life, though it destroys his life. The
ungodly man is condemned already, condemned to die, for the wages of sin is death; and his
whole life here is nothing but a reprieve granted by the longsuffering of God. But a Christian
man is pardoned and absolved; he owes not his life now to penal justice; when death comes to
him it will not be at all in the sense of an infliction of a punishment; it will not be death, it will be
the transfer of his spirit to a better state, the slumbering of his body for a little while in its
proper couch to be awakened in a nobler likeness by the trump of the archangel. Now, is not life
itself changed when held on so different a tenure? Godliness hath the promise of the life that
now is. That word changes the tenure of our present life in this respect, that it removes in a
sense the uncertainty of it. God hath given to none of you unconverted ones any promise of the
life that now is. You are like squatters on a common, who pitch their tents, and by the sufferance
of the lord of the manor may remain there for awhile, but at a moments notice you must up
tents and away. But the Christian hath the promise of the life that now is; that is to say, he has
the freehold of it; it is life given to him of God, and he really enjoys it, and has an absolute
certainty about it; in fact, the life that now is has become to the Christian a foretaste of the life to
come. The tenure is very different between the uncertainty of the ungodly who has no rights and
no legal titles, and the blessed certainty of the child of God who lives by promise. Let me add
that this word seems to me to sweeten the whole of human life to the man that hath it. Godliness
hath the promise of life that now is; that is to say, everything that comes to a godly man comes
to him by promise, whereas if the ungodly man hath any blessing apparent, it does not come by
promise, it comes overshadowed by a terrible guilt which curses his very blessings, and makes
the responsibilities of his wealth and of his health and position redound to his own destruction,
working as a savour of death unto death through his wilful disobedience. There is a vast
difference between having the life that now is and having the promise of the life that now is--
having Gods promise about it to make it all gracious, to make it all certain, and to make it all
blessed as a token of love from God.

II. The benefit which godliness bestows in this life. Perhaps the fulness of the text is the fact
that the highest blessedness of life, is secured to us by godliness. Under ordinary circumstances
it is true that godliness wears a propitious face both towards health and wealth and name, and
he who has respect to these things shall not find himself, as a rule, injured in the pursuit of them
by his godliness; but still I disdain altogether the idea that all these three things together, are or
even make up a part of the promise of the life that now is. I believe some persons have the life
that now is in its fulness, and the promise of it in its richest fulfilment, who have neither wealth,
health, nor fame; for being blessed with the suffering Masters smile and presence, they are
happier far than those who roll in wealth, who luxuriate in fame, and have all the rich blessings
which health includes. Let me now show you what I think is the promise of the life that now is. I
believe it to be an inward happiness, which is altogether independent of outward circumstances,
which is something richer than wealth, fairer than health, and more substantial than fame. This
secret of the Lord, this deep delight, this calm repose, godliness always brings in proportion as it
reigns in the heart. Let us try and show that this is even so. A godly man, is one who is at one
with his Maker.
1. It must always be right with the creature when it is at one with the Creator. But when
godliness puts our will into conformity with the Divine will, the more fully it does so, the
more certainly it secures to us happiness even in the life that now is. I am not happy
necessarily because I am in health, but I am happy if I am content to be out of health
when God wills it. I am not happy because I am wealthy, but I am happy if it pleases me
to be poor because it pleases God I should be.
2. The Christian man starting in life as such is best accoutred for this life. He is like a vessel
fittingly stored for all the storms and contrary currents that may await it. The Christian is
like a soldier, who must fain go to battle, but he is protected by the best armour that can
be procured.
3. With a Christian all things that happen to him work for good. Is not this a rich part of the
promise of the life that now is? What if the waves roar against him, they speed his bark
towards the haven?
4. The Christian enjoys his God under all circumstances. That, again, is the promise of the
 life that now is.
5. I am sure you will agree with me that the genuine possessor of godliness has the promise
of the life that now is in his freedom from many of those cares and fears which rob life of
all its lustre. The man without godliness is weighted with the care of every day, and of all
the days that are to come, the dread remembrance of the past, and the terror of the
future as well.
6. And as he is thus free from care, so is he free from the fear of men.
7. Moreover, the fear of death has gone from the Christian. This with many deprives the life
that now is of everything that is happy and consoling. Another application of the text is
this. There is a bearing of it upon the sinner. It is quite certain, O ungodly man, that the
promise of the life that now is belongs only to those who are godly. Are you content to
miss the cream of this life? I pray you, if you will not think of the life to come, at least
think of this. (C. H. Spurgeon.)

Happiness of godliness
Christianity a gloomy system! The world and devils may say so; but a thousand eyes that
sparkle with a hope that maketh not ashamed, and a thousand hearts that beat happily with the
full pulse of spiritual life, can tell thee thou liest. Christianity a gloomy system! Why, it is the
Christian only that can thoroughly enjoy the world. To him, to his grateful vision, earth is
garlanded with fairer beauty, heaven sparkles with serener smiles; to him the landscape is the
more lovely, because it reminds him of the paradise of his hope in prospect which his father
once lost, but which his Saviour has brought back again, as a family inheritance for ever; to him
the ocean rolls the more grandly, because it figures out the duration of his promised life; to him
the birds in their forest minstrelsy warble the more sweetly, because their woodland music takes
him upwards to the harpers harping with their harps in heaven; to him the mountains tower the
more sublimely, because their heaven-pointing summits are the emblems of his own majestic
hopes. (W. M. Punshon.)

Secret of happiness
A thoroughly loyal subject of Gods kingdom is qualified to dwell happily in any world to
which God may call him. Because he is what he is, it matters less where he chances to be. The
star which shines by its own light may traverse the infinite space of the heavens, but it can never
know eclipse. On the other hand, a peevish, uneasy, and wilful spirit is not much helped by
outward condition. King Ahab, in his palace, turns his face to the wall and will eat no bread,
because he cannot have Naboths vineyard. How many a proud man is so unweaned and pulpy
that he cannot bear a cloudy day, an east wind, the loss of a dinner, the creaking of a shutter by
night, or a plain word! You will meet travellers who take their care with them as they do their
luggage, and grasp it tightly wherever they go, or check it forward from place to place, although,
unlike their luggage, it never gets lost. You may carry an instrument out of tune all over the
world, and every breath of heaven and every hand of man that sweeps over its strings shall
produce only discord. Such a mans trouble is in his temper, not in his place. You can hardly call
it borrowed trouble either, for it is mostly made, and so is his own by the clearest of all titles.
(Win. Crawford.)

The blessedness of religion

Religion makes a man happier all the way through. You may have to work hard for your daily
bread, but you hear reports of a land where they neither hunger nor thirst. You may have a great
many physical distresses and pangs of pain, but you hear of the land where the head never
aches, and where the respiration is not painful, and where the pulse throbs with the life of God!
You may have to weep among the graves of the dead, but against the tombstone leans the Risen
One pointing you up to that sphere where God shall wipe away all tears from your eyes. Ask
those who are before the throne, ask those who have plucked the fruit of the tree of life, ask
those who are waving the palms in glory whether this is the happy side or not. I knew a minister
in Philadelphia (he was not poetic, he was not romantic--they called him a very plain man), who,
in his last moment, as he passed out of life, looked up and said, I move into the light. Oh! it is
the happy side--happy here--it is happy for ever. (T. De Witt Talmage.)

Happiness is attainable in this life--

Is happiness attainable? First, there is something in our condition as sinners against God, that
militates against our happiness. God made man upright, but he hath sought out many
inventions.

I. In order to show that happiness is attainable, I shall first appeal to the infallible assurances
of Gods inspired word (2Ch 20:20; 2Ch 26:5; Job 36:11). In the first Psalm there is an
encomium upon the happiness of the godly (Mat 6:33).

II. The manifest and unquestionable tendency of true godliness to impart and insure
happiness. Health is by universal consent considered an essential ingredient to happiness.
Cheerfulness is a part of happiness. And who can pretend to cheerfulness on such just grounds
as the real Christian, the man of genuine godliness? His principles make him happy. Look at the
influence of those principles on friendship; which is essential to happiness. Mark how the
principles of godliness bear upon a mans usefulness. How can I be happy unless I am useful?

III. The experience of the power of the God whom we serve. If I can show you that happiness
has been actually attained, it will be quite clear that it is attainable. Look, therefore, at the
history and experience of the servants of God. I will grant the straitness of their circumstances,
for they are often a poor and an afflicted people. Let me call your attention to the case of the
prophet Habbakuk. Although the fig tree shall not blossom neither shall fruit be in the vines,
the labour of the olive shall fail and the field shall yield no meat, the flocks shall be cut off from
the fold and there shall be no herd in the stalls, yet I will rejoice in the Lord, I will joy in the God
of my salvation. Look at Paul and Silas--their backs lacerated with the Roman scourge, their
feet made fast in the stocks, condemned to spend the night in a prison; at midnight they prayed
and sang praises to God; and the prisoners heard them. Now either these persons must be
grossly deceived, or happiness is attainable.

IV. In the fourth place, I must make an appeal to the fact of the existence of hypocrites in the
Church. The counterfeit itself proves the value and the existence of the genuine coin.

V. Finally, I make my appeal to the confessions and lamentations of the ungodly themselves;
who, having discarded religion, both in principle and in practice, have been left to rue their own
folly, and to admit that their happiness was indeed illusory and vain, ending in bitter
disappointment. Some have been honest enough to confess this; that they have forsaken the
fountain of living waters, and they have heaped to themselves immeasurable bitterness and
sorrow of heart.
1. In conclusion, then, let this subject, in the first place, rectify our judgments.
2. In the next place, let this subject decide our choice. The consideration of it will do us
good, if the decisions of the will should follow the enlightenment of the understanding.
3. Let this subject, thirdly, awaken our gratitude.
 4. Finally, let this subject serve to stimulate our desire for a more full and complete and final
happiness beyond the grave. (G. Clayton.)

The profit of godliness in the life to come

There is another life beyond this fleeting existence. This fact was dimly guessed by heathens.
What was thus surmised by the great thinkers of antiquity, has been brought to light in the
gospel of Jesus Christ.

I. Godliness concerning the life to come possesses a promise unique and unrivalled.
1. I say a unique promise, for, observe, infidelity makes no promise of a life to come. It is the
express business of infidelity to deny that there is such a life, and to blot out all the
comfort which can be promised concerning it. Man is like a prisoner shut up in his cell, a
cell all dark and cheerless save that there is a window through which he can gaze upon a
glorious landscape.
2. No system based upon human merit ever gives its votaries a promise of the life to come,
which they can really grasp and be assured of. No self-righteous man will venture to
speak of the assurance of faith; in fact, he denounces it as presumption. Godliness hath a
monopoly of heavenly promise as to the blessed future. There is nothing else beneath
high heaven to which any such promise has ever been given by God, or of which any such
promise can be supposed. Look at vice, for instance, with its pretended pleasures--what
does it offer you? And it is equally certain that no promise of the life that is to come is
given to wealth. Nay, ye may grasp the Indies if ye will; ye may seek to compass within
your estates all the lands that ye can see far and wide, but ye shall be none the nearer to
heaven when ye have reached the climax of your avarice. There is no promise of the life
that is to come in the pursuits of usury and covetousness. Nor is there any such promise
to personal accomplishments and beauty. How many live for that poor bodily form of
theirs which so soon must moulder back to the dust! Nor even to higher
accomplishments than these is there given any promise of the life to come. For instance,
the attainment of learning, or the possession of that which often stands men in as good
stead as learning, namely, cleverness, brings therewith no promise of future bliss.
Godliness hath the promise of the life that now is, and of that which is to come, but to
nothing else anywhere, search for it high or low, on earth or sea, to nothing else is the
promise given save to godliness alone.

II. I pass on to notice, in the second place, that the promise given to godliness is as
comprehensive as it is unique. In the moment of death the Christian will begin to enjoy this
eternal life in the form of wonderful felicity in the company of Christ, in the presence of God, in
the society of disembodied spirits and holy angels.

III. I have shown you that the promise appended to godliness is unique and comprehensive,
and now observe that it is sure. Godliness hath promise; that is to say, it hath Gods promise.
Now, Gods promise is firmer than the hills. He is God, and cannot lie. He will never retract the
promise, nor will He leave it unfulfilled. He was too wise to give a rash promise: he is too
powerful to be unable to fulfil it.

IV. This promise is a present promise. You should notice the participle, having promise. It
does not say that godliness after awhile will get the promise, but godliness has promise now at
this very moment. When we get a mans promise in whom we trust, we feel quite easy about the
matter under concern. A note of hand from many a firm in the city of London would pass
current for gold any day in the week; and surely when God gives the promise, it is safe and right
for us to accept it as if it were the fulfilment itself, for it is quite as sure. You cannot enjoy
heaven, for you are not there, but you can enjoy the promise of it. Many a dear child, if it has a
promise of a treat in a weeks time, will go skipping among its little companions as merry as a
lark about it. When the crusaders first came in sight of Jerusalem, though they had a hard battle
before them ere they could win it, yet they fell down in ecstacy at the sight of the holy city. When
the brave soldiers, of whom Xenophon tells us, came at last in sight of the sea, from which they
had been so long separated, they cried out, Thallasse! Thallasse!--The sea! the sea! and we,
though death appears between us and the better land, can yet look beyond it.

V. This promise which is appended to godliness is a very needful one. It is a very needful one,
for ah! if I have no promise of the life that is to come, where am I? and where shall I be? Oh!
how much I want the promise of the life to come, for if I have not that I have a curse for the life
to come. (C. H. Spurgeon.)

The life to come

It is a singular and lamentable fact, that while men are so sensitive and eager in pursuing
temporal interests, they are so obstinately careless with regard to those spiritual interests, which
are far more expanded and enduring. The correction of the evil now adverted to, must of course
be considered as a matter of transcendant importance.

I. First, notice some of the proofs that a life to come does really exist. There are evidences
upon the subject of a future life, apart from any direct connection with revelation, to which
nevertheless no insignificant weight must be assigned. I refer you especially to the masterly
work of Dr. Butler, whence I imagine no candid mind can arise, without being satisfied that
there is a strong probability, arising from analogy, of the continuance of conscious being after
the death of the body, and entirely and absolutely uninjured by it. We may notice, again, the
common consent of mankind, who, in all nations and in all ages, have admitted a futurity,
although frequently with acknowledged and grievous defects: a fact, I conceive, which can only
be properly accounted for by receiving the substantial and final truth of the thing which is
believed. We may notice, again, the aspirations after something far beyond this transitory and
mortal sphere--longings of immortality. We may notice, again, the operations of the
momentous faculty of conscience, in the judgment which it forms as to the moral qualities and
deserts of actions and thoughts, and the feelings which it inspires in the bosom (by reason of its
decisions) of pleasure or pain, hope or fear, satisfaction or remorse; and all these, which are
entirely independent of the opinions of other men, are to be regarded as prophetic indications of
a subjection to other principles of decision, and to a great system of moral government, the
sanctions of which are to be found in the yet impervious and impalpable future. But we must
direct our regard to revelation itself: by which, of course, we mean the Scriptures of the Old and
New Testament, given by inspiration of God, and unfolding all the truths relating to the
condition and to the destinies of man.

II. The characteristics by which the life to come is distinguished. It will appear to you
important, besides the contemplation of the general fact, to notice the particular attributes,
which the fact involves. It is very possible, to admit the general fact, and yet to indulge great and
perhaps fatal mistakes as to the detail. The heathen admits the general fact, but grievously errs
as to the detail.
1. And we observe, in the first place, that the life to come will comprehend the whole
nature of man.
2. We are to observe, that the life to come is purely and entirely retributive. God has
arranged it as the scene, where He will apply to His intelligent creation the sanctions of
 that great system of moral government, under which they have existed.
3. Again, the life to come, which thus will comprehend the whole nature of man, and
which is purely retributive, will be unchangeable and eternal. We can conceive nothing of
what is indestructible in the life that now is; all around us breathes with decay arid
dissolution. The attributes which now are noticed do not merely apply to abstract
existence, but to the condition of existence. In other words, the rewards and the
punishments, which have been adverted to, will be unchanging and will be everlasting
too.

III. The power, which the prospect of the life which is to come should possess over the
minds and habits of men.
1. First, the life which is to come ought to be habitually contemplated. It has surely been
revealed that it might be pondered; and admitting the fact that there is a life to come, a
mere sciolist, a child, would be able to arrive at the conclusion, how it ought to be made
the object of thought and of pondering. Think how noble and how solemn is your
existence.
2. Again the life to come ought to be diligently prepared for. Your contemplations are for
the purpose of leading you to preparation. And how are we to prepare, so as to escape the
world of punishment and to receive the world of reward? The merit of penitence is
nothing; the merit of what you regard good works is nothing. There is only one method
of preparation; and that is, according to the announcements of the system of grace, in the
volume which is before us. For the life to come many of you are prepared. Arc there not
some, who have never offered these aspirations, who themselves are not vet prepared?
(J. Parsons.)

1TI 4:10
We both labour and suffer reproach.

Trust in God the support of Christians in their labours and sufferings

I. The course pursued by the apostle and his brethren was one of labors and sufferings. If we
must be reproached, let us not be reproached for evil-doing, but for well-doing: let us not have
conscience against us, exasperating our sufferings; but secure in our conscious integrity and
adamantine guard.

II. What it was that sustained the apostle and his brethren in the course which they pursued:
it was the principle of confidence in God. We trust in the living God, who is the Saviour of all
men, especially of them that believe.
1. God is here regarded as the living God; that is, the true God, as distinguished from
dumb and lifeless idols, described by the Psalmist as having eyes that see not, ears that
hear not, mouths that speak not, feet that walk not. God appeals to this distinction,
when He says, As I live. This suggests the idea of the infinite perfection of the Deity,
and consequently His ability to protect His servants.
2. As the Saviour of all men, especially of those that believe.
(1) The Saviour of all men. His mercies are over all His creatures.
(2) But in a far higher sense He is the Saviour of those that believe.
 He saves them from consequences far more awful than any temporal calamities. Now, from
the first of these views we infer that the power of God is pledged to assist His servants to do His
will, and execute His commission: and, in whatever we do in obedience to Gods will, we have
reason to depend on the support of Him who has ordered it to be done. And, in the next place,
this may be especially applied to that part of Gods will, in which His glory is most concerned. In
the gospel the honour of God is most of all concerned: men are to be saved by believing the
gospel: therefore we may be confident that God will help them in all that relates to the success of
the gospel: He is the Saviour especially of them that believe.

III. As improvements of this subject, observe--

1. How highly we should value that gospel, which the apostles preached amidst so much
labour and suffering!
2. Imitate the apostles in their course of labours and sufferings. Be fervent in spirit, serving
the Lord.
3. And, lastly, as the apostles were supported by trusting in the living God; so shall we also
be, if we follow their example. If we trust in God, His favour will be our joy; if not, His
comforts will fail us. (R. Hall, M. A.)

We trust in the living God.--

Trust in the living God
Trust--confidence--is an essential element of human nature. We begin life in a spirit of trust,
and cling with confidence to our parents and the guardians of our infancy. As we advance in
years, though deceived and betrayed, we still must anchor our trust somewhere. We cannot live
without some being to lean on as a friend. Universal distrust would turn social existence into
torture. We were born for confidence in other beings; and woe to him that cannot trust! Still
confidence brings with it suffering; for all are imperfect and too many are false. Observe what a
harmony there is between our nature and God. The principle of trust, as we have seen, enters
into the very essence of the human soul. Trust seeks perfect goodness, Its natural tendency is
toward an infinite and immutable being. In Him alone can it find rest. Our nature was made for
God, as truly as the eye was made for the light of Gods glorious image, the sun.

I. What is the principle of religious trust? I would observe, that religious confidence rests on
Gods parental interest in in individual persons. To apprehend and believe this truth is to plant
the germ of trust in God. This truth is not easily brought home to the heart as a reality. The first
impression given to a superficial observer of the world is, that the individual is of no great worth
in the sight of the Creator. The race of man is upheld, and seems to be destined to perpetual
existence. But the individuals, of whom it is composed, appear to have nothing enduring in their
nature. They pass over the earth like shadows cast by a flying cloud, leaving for the most part as
slight a trace behind. They break like meteors from the abyss, and are then swallowed up in
darkness. According to this view, God is the Author of fugitive, mutable existences, from love of
variety, multiplicity and development, however transitory these several existences may be. If we
rest in such views of God, our confidence must be faint. Can we believe that human nature was
framed by such a Being for no higher spiritual development than we now witness on this planet?
Is there not, in the very incompleteness and mysteriousness of mans present existence, a proof
that we do not as yet behold the end for which he is destined; that the infinite Father has
revealed but a minute portion of His scheme of boundless mercy; that we may trust for infinitely
richer manifestations than we have experienced of His exhaustless grace? But there is another
reply to the sceptic, and to this I invite your particular attention. Our trust, you say, must be
measured by what we see. Be it so. But take heed to see truly, and to understand what you do
see. How rare is such exact and comprehensive perception. And yet without it, what
presumption it is for us to undertake to judge the purpose of an infinite and ever-living God.
Whatever creature we regard has actually infinite connections with the universe. It represents
the everlasting past of which it is the effect. He then, who does not discern in the present the
past and the future, who does not detect behind the seen the unseen, does not rightly
understand it, and cannot pass judgment upon it. The surface of things, upon which your eye
may fall, covers an infinite abyss. Are you sure, then, that you comprehend the human being,
when you speak of him as subjected to the same law of change and dissolution, which all other
earthly existences obey? Is there nothing profounder in his nature than that which you catch
sight of by a casual glance? Are there within him no elements which betoken a permanent and
enduring existence? Consider one fact only. Among all outward changes, is not every man
conscious of his own identity, of his continuing to be the same, single, individual person? Is
there not a unity in the soul, that distinguishes it from the dissoluble compounds of material
nature? And further, is this person made up of mutable and transitory elements? On the
contrary, who does not know that he has faculties to seize upon everlasting truth, and affections
which aspire to reach an everlasting good? Have we not all of us the idea of right, of a Divine law
older than time, and which can never be repealed? Has such a being as man then no signs in his
nature of permanent existence? Is he to be commingled with the fugitive forms of the material
world? Seeing, you see not. What is most worth seeing in man is hidden from your view. You
know nothing of man truly, till you discern in him traces of an immutable and immortal nature,
till you recognize somewhat allied to God in his reason, conscience, love and will. Talk not of
your knowledge of men, picked up from the transient aspects of social life! It is not then to be
inferred, from what we see, that God does not take an interest in the individual, and that He may
not be trusted as designing great good for each particular person. In every human mind He sees
powers kindred to His own--the elements of angelic glory and happiness. These bind the
heavenly Fathers love indissolubly to every single soul. And these Divine elements authorize a
trust utterly unlike that which springs from superficial views of mans transitory existence.

II. What is the good for which, as individual persons, we may trust in God? One reply
immediately offers itself. We may not, must not trust in Him for whatever good we may
arbitrarily choose. Experience gives us no warrant to plan such a future for ourselves, as mere
natural affections and passions may crave, and to confide in Gods parental love as pledged to
indulge such desires. Human life is made up of blighted hopes and disappointed efforts, caused
by such delusive confidence. We cannot look to God even for escape from severest suffering. The
laws of the universe, though in general so beneficent in their operation, still bring fearful evil to
the individual. For what then may we trust in God? I reply, that we may trust unhesitatingly, and
without a moments wavering, that God desires the perfection of our nature, and that He will
always afford such ways and means to this great end, as to His omniscience seem most in
harmony with mans moral freedom. There is but one true good for a spiritual being, and this is
found in its perfection. Men are slow to see this truth; and yet it is the key to Gods providence,
and to the mysteries of life. Now how can man be happy but according to the same law of growth
in all his characteristic powers? Thus the enjoyment of the body is found to be dependent on and
involved with the free, healthy and harmonious development--that is the perfection--of its
organization. Impair, or derange any organ, and existence becomes agony. Much more does the
happiness of the soul depend upon the free, healthy and harmonious unfolding of all its
faculties. Now for this good we may trust in God with utter confidence. We may be assured that
He is ready, willing, and anxious to confer it upon us; that He is always inviting and leading us
towards it by His Providence, and by His Spirit, through all trials and vicissitudes, through all
triumphs and blessings; and that unless our own will is utterly perverse, no power in the
universe can deprive us of it. Such I say is the good for which we may confide in God, the only
good for which we are authorized to trust in Him. The perfection of our nature--God promises
nothing else or less. We cannot confide in Him for prosperity, do what we will for success; for
often He disappoints the most strenuous labours, and suddenly prostrates the proudest power.
We cannot confide in Him for health, friends, honour, outward repose. Not a single worldly
blessing is pledged to us. And this is well. Gods outward gifts--mere shadows as they are of
happiness--soon pass away; and their transitoriness reveals, by contrast the only true good.
Reason and conscience, if we will but hear their voice, assure us that all outward elevation,
separate from inward nobleness, is a vain show; that the most prosperous career, without
growing health of soul, is but a prolonged disease, a fitful fever of desire and passion, and rather
death than life; that there is no stability of power, no steadfast peace, but in immovable
principles of right; that there is no true royalty but in the rule of our own spirits; no real freedom
but in unbounded disinterested love; and no fulness of joy but in being alive to that infinite
presence, majesty, goodness, in which we live and move and have our being. This good of
perfection, if we will seek it, is as sure as Gods own being, Here I fix my confidence. When I look
round me, I see nothing to trust in. On all sides are the surges of a restless ocean, and
everywhere the traces of decay. But amidst this world of fugitive existences, abides one immortal
nature. Let not the sceptic point me to the present low development of human nature, and ask
me what promise I see there of that higher condition of the soul, for which I trust. Even were
there no sufficient answer to this question, I should still trust. I must still believe that surely as
there is a perfect God, perfection must be His end; and that, sooner or later, it must be
impressed upon His highest work, the spirit of man. Then I must believe, that where He has
given truly Divine powers, He must have given them for development. Human nature is indeed
at present in a very imperfect stage of its development. But I do not, therefore, distrust that
perfection is its end. We cannot begin with the end. We cannot argue that a being is not destined
for a good, because he does not instantly reach it. The philosopher, whose discoveries now
dazzle us, could not once discern between his right hand and his left. To him who has entered an
interminable path, with impulses which are carrying him onward to perfection, of what
importance is it where he first plants his step? The future is all his own. But you will point me to
those who seem to be wanting in this spirit of progress, this impulse towards perfection, and
who are sunk in sloth or guilt. And you will ask whether Gods purposes towards these are yet
loving. I answer: Yes! They fail through no want of the kind designs of God. From the very
nature of goodness, it cannot be forced upon any creature by the Creator; nor can it be passively
received. What a sublime doctrine it is, that goodness cherished now is eternal life already
entered on! Thus have I spoken of religious trust, in its principle and its end. I have time to
suggest but one motive for holding fast this confidence as a fountain of spiritual strength. We
talk of our weakness. We lack energy, we say, to be in life what in hope we desire. But this very
weakness comes from want of trust. What invigorates you to seek other forms of good? You
believe them to be really within your reach. What is the soul of all great enterprises? It is the
confidence that they may be achieved. To confide in a high power is to partake of that power. It
has often been observed, that the strength of an army is more than doubled by confidence in its
chief. Confide, only confide, and you will be strong. (W. E. Channing.)

Christly trust
First: Man is a trusting being. Trusting is at once the grand necessity and leading tendency of
his existence. Secondly: His trust determines the character and destiny of his being. Trusting
wrong objects or right objects for wrong purposes, is at once sinful and ruinous. On the other
hand, trusting rightly in the living God is at once a holy and a happy state of being. Two remarks
are suggested in relation to this Christly trust.

I. It forms a distinct community amongst men. The apostle speaks here as those that
believe. All men believe. Men are naturally credulous.
1. There are some who believe in a dead God--an idol, a substance, a force, an abstraction.
Most men have a dead God--a God whose presence, whose inspection, whose claims they
 do not recognize or feel.
2. There are others who believe in a living God. To them He is the life of all lives, the force
of all forces, the spirit of all beauty, the fountain of all joy. With these the apostle
includes himself, and to these he refers when he says, Those that believe.

II. It secures the special salvation of the good. The living God is the Saviour, or Preserver of
all. He saves all from diseases, trials, death, damnation, up to a certain time in their history. All
that they have on earth which go to make their existence tolerable and pleasant He has saved for
them. But of those that believe He is specially a Saviour, He saves them--
1. From the dominion of moral evil
2. From the torments of sinful passions--remorse, malice, jealousy, envy, fear.
3. From the curse of a wicked life. What a salvation is this! Christly trust gives to the human
race a community of morally saved men. (D. Thomas, D. D.)

Who Is the Saviour of all men.--

The first Sunday after Epiphany
Whether, then, we take the words the living God in our text to apply to Christ Himself, or to
the Father acting by Christ, it is equally asserted that Christ is the Saviour of all men: that the
salvation which He wrought is, in and of itself, co-extensive with the race of man. What He did,
He did for, and in the stead of, all men. If we wish to corroborate this by further Scripture proof,
we have it in abundance. I will take but three of the plainest passages. St. John in his first
Epistle, 1Jn 2:1-2. St. Paul, 2Co 5:14. In Rom 5:10 he goes further into the same truth. See also
1Co 15:22. Adam, when he came fresh from the hands of God, was the head and root of man
kind. He was mankind. She who was to be a helpmeet for him was not created a separate being,
but was taken out of him. The words spoken of him apply to the whole human race. The
responsibility of the whole race rested upon him. When he became disobedient, all fell. Figure to
yourselves--and it is very easy to do so, from the many analogies which nature furnishes--this
constitution of all mankind in Adam: for it is the very best of all exponents of the nature of
Christs standing in our flesh, and Christs work in our flesh: with this great difference indeed,
inherent in the very nature of the case, that the one work in its process and result is purely
physical, the other spiritual as well. The race, in its natural constitution in Adam, i.e., as each
member of it is born into the world and lives in the world naturally, is alien from and guilty
before God: has lost the power of pleasing God: cannot work out its own salvation in or by any
one of its members; all being involved in the same universal ruin. In Adam all die. Now that
rescue must not, cannot in Gods arrangements, come from without. It must come upon
mankind from within. Gods law respecting us is, that all amendment, all purifying, all renewal,
should spring from among, and take into itself and penetrate by its influence, the inner faculties
and powers wherewith He has endowed our nature. We know that our redemption was effected
by the eternal Son of God becoming incarnate in our flesh. Now suppose for a moment that He,
the Son of God, had become an individual personal man, bounded by His own responsibilities,
His own capacities, His own past, and present, and future. If He had thus become a personal
man, not one of His acts would have had any more reference to you or me than the acts of
Abraham, or David, or St. Paul, or St. Peter have. He might have set us an example ever so
bright; might have undergone sufferings ever so bitter; might have won a triumph ever so
glorious; and we should merely have stood and looked on from without. No redemption, no
renovation of our nature could by any possibility have been made. And He, thus being the Divine
Son of God, and having become the Son of man, was no longer an individual man, bounded by
the narrow lines and limits of His own personality, but was and is God manifest in the flesh; a
sound and righteous Head of our whole nature, just as Adam was its first and sinful head. Hence
it is, that whatever He does, has so large a significance. Hence, that when He fulfils the law, His
righteousness is accepted as ours. He did nothing, if He did not the whole. He redeemed none, if
He redeemed not all. If there existed on earth one son or daughter of Adam not redeemed by
Christ, then He, who had taken it upon Him to put away sin by the sacrifice of Himself, had not
accomplished His work, and had died in vain. And let us see what this universality of
redemption implies, as regards the sons of men themselves. It enables the preacher of good
tidings to come to every son and daughter of Adam, every out cast and degraded one of our race,
and at once to lay before them Christ as theirs, if they will believe on Him. It is the key, and the
only key, to the fact of justification by faith. Believe, and thou shalt be saved. Why? Believe in a
Man who died and rose again, and thou shalt be saved? Now this at once brings us to the second
part of our text. In the broad sense on which we have hitherto been insisting, Christ is the
Saviour of all men: of the whole of mankind. All have an equal part and right in Christ. And on
this foundation fact, the whole mission work of the gospel is founded. We are to go into all the
world, and we are to pro claim the glad tidings to every creature. That redemption by Christ,
which is as wide as the earth, as free as the air, as universal as humanity, is no mere physical
amendment which has passed on our whole race unconsciously: but it is a glorious provision for
spiritual amendment, able to take up and to bless and to change and to renovate mans spiritual
part, his highest thoughts, his noblest aspirings, his best affections. And these are not taken up,
are not blest, are not renovated, except by the power of persuasion, and the bending of the
human will, and the soft promptings of love, and the living drawings of desire. (Dean Alford.)

The Christ-likeness of God

In several texts God is called our Saviour. God, then, is to us what Christ is. God Himself,
then, is essentially Christlike. He must have in Himself some Christ-likeness, for He is, as Christ,
our Saviour. Let the energy of these two truths once enter into a mans heart--the truth that in
everything we have to do with the living God, and the truth that our God is the Christlike One,
and they are enough to revolutionize a mans life.

I. Our hope is set on the living God. This is a familiar Biblical phrase. This word, the living
God, had not become an echo of a vanishing faith to the Psalmist, longing for the communion of
the temple, who uttered Israels national consciousness in this prayer: My soul longeth, yea,
even fainteth for the courts of the Lord: my heart and my flesh crieth out for the living God. It
was a word intense with faith. A professor of chemistry, with whom sometime since I was talking
about nature, and what it really is, said to me, thoughtfully: The order of nature is Gods
personal conduct of His universe. It is not with a dead nature, or an impersonal order of laws,
but with the living God in His personal and most Christian conduct of the universe, that we
living souls have to do here and hereafter.

I. Our hope is set on the living God, our Saviour. It is a principle of far-reaching sweep and
reconstructive power in theology, to think of our God above all as most Christlike in His inmost
being and nature. I once saw in the city of Nurnberg, I think it was, a religious picture, in which
God the Father was represented in heaven as shooting down arrows upon the ungodly, and
midway between heaven and earth Christ, the Mediator, was depicted as reaching forth and
catching those arrows, and breaking them as they fell. The painting was true to methods of
conceiving Christs work of atonement into which faith had fallen from the simplicity of the
Bible; but it should not be called a Christian picture. God, our Saviour, said apostles who had
seen God revealed in Christ; and Jesus Himself once said: He that hath seen Me, hath seen the
Father. It is one thing to obtain from the Scriptures some adequate doctrine of the divinity of
Christ. But it is another thing to have God through Christ brought as a living and inspiring
presence into direct contact with all our plans and work and happiness in life. In sincere
acceptance of Jesus word that He knew the Father, and came from God, let us read the gospels
for the purpose of learning what God Himself is towards us in our daily lives; how our world
appears in the pure eye of God; how He thinks of us, and is interested in what we may be doing,
suffering, or achieving. And He who opens His mouth, and teaches the multitude, utters Gods
heart to us upon that mountain-side. This is Gods own blessedness showing itself to the world.
Such is God, blessing with His own blessedness the virtue which is like His own goodness. Yes,
but as Jesus, in His own speech and person, realizes God before us, how can we help becoming
conscious of our distance of soul from perfection so Divine? He speaks for God. So God is
towards man; this word is from the bosom of the Father; there is on earth Divine forgiveness of
sin. But the fear of death is here in this world of sepulchres. We might love to love were it not for
death. The worst thing about our life here is, that the more we fit our hearts for the highest
happiness of friendships, the more we fit ourselves, also, for sorrow: love is itself the short
prelude so often to a long mourning. What does God think of this? What can God in heaven
think of us in our bitter mortality? Follow again this Jesus who says He knows--what will He
show Gods heart to be towards human suffering and death? Lord, show us in this respect the
Father, and it sufficeth us. There, coming slowly out of the gate of the city, is a procession of
much people. We do not need to be told their errand; often we have followed with those who go
to the grave. The Christ who says He knows what God our Father is and thinks, meets them who
are carrying to his burial the only son of a widow. It is all there, the whole story of man and
womans grief. The Christ sees it all; and more than all which disciples see;--He looks on
through the years, and beholds deaths broad harvests, and the generations of men passing each
from earth in pain and tears; the whole history of death through the ages He bears upon the
knowledge of His heart. What will God do with death? And when the Lord saw her, He had
compassion on her, and said unto her, Weep not. And He came nigh and touched the bier: and
the bearers stood still. And He said, Young man, I say unto thee, Arise. It was not a miracle, but
only an illustration beforehand of the larger law of life. While the widow wept, while the sisters
of His friend Lazarus could not be comforted, Jesus knew that life is the rule in Gods great
universe, and death the exception. Yes, this is a glad gospel from the bosom of the Eternal. This
earth is full of human cruelty and oppressions. Let us go, then, once more with this Jesus into
the city, and see what He will do with the Scribes and Pharisees, hypocrites. In the world from
which He says He came, and into which He declares He is going soon--for a little while to be
unseen by His own friends--in that world will He suffer these men to be? Woe unto you, Scribes
and Pharisees, hypocrites;--How shall ye escape the judgment of Gehenna? It is the same Christ
who is speaking--He whom we heard saying, Blessed, and in words which seemed to be a song
from the heart of His own life--He who went weeping with the sisters at Bethany--who once sent
that procession of mourners back in triumph and joy to the city. It is He who now stands before
those extortioners and hypocrites, and says in Gods name: Woe unto you! It is enough. The
face of God is set against them that do evil. No lie shall enter the gates of that city of the many
homes. Yes--but again our human thoughts turn this bright hope into anxiety. These men may
not have known. We would go into the city and save all. We would let none go until we had done
all that love could do; we would not suffer any man to be lost if love could ever find him? How,
then, does Jesus show us what God is towards these lost ones? Listen; He sees a shepherd going
forth in the storm over the bleak mountain-side, seeking for the one lost sheep; and this Wonder
of divinity with man--He who came from God and knows--says, Such is God; Even so it is not
the will of your Father in heaven, that one of these little ones should perish. This is the picture
of the heart of God drawn by Christs own hand--the shepherd seeking the one lost sheep. Two
consequences of these truths remain to be urged. God Himself is to be seen through Christ, and
Christ is to be studied through all that is best and worthiest in the disciples lives. Therefore
through human hearts also which reflect in any wise Christs spirit, we may seek to realize what
God is. God is what they would be, only infinitely better; His perfection is like mans, only
infinitely transcending it. Let us be very bold in this living way of access to God. (Newman
Smyth, D. D.)

Jesus the Saviour of all men

St. Paul calls Him the Saviour of all men! Are all men, then, His people? Are not multitudes
His enemies? Which witness shall I believe--the apostle, or the angel? Both of them! They do not
gainsay each other. When you tell me that Dr. D. is the physician of this Poor-law District, you
do not mean that he heals all the poor residing within his district, but only that he is appointed
to heal them. His commission includes them all. Some may neglect to come to him, and others
may prefer another doctor; but, if they will, they all may come to him, and have the benefit of his
skill. In the same sense Jesus is the Saviour of all men. He is appointed to save all men--
Neither is there salvation in any other! (J. J. Wray.)

Trusting in God
During the burning of a mill in our town there was a strong threatening of a large
conflagration. People even two blocks off began to pack their household treasures. From many
blocks around the coals from the flaming building were scattered over the white snow. From my
window the scene was truly magnificent. The wild, hot flames soaring aloft, the burning elevator
looking as if suspended in the heavens, the countless millions of sparks ascending, the sway and
surge of this terrible power of fire. It seemed to me that a row of cottages within my sight must
soon be swallowed up too, and as I thought of an elderly friend-helpless in her bed--I wrapped
myself up warmly, and went out in the night to her. She was white and trembling with
excitement, for the fire was only two buildings distant, and her room was light as day, illumined
by the flames. I was just wondering whether it was best to get her up upon her chair, said the
girl to me. No, dont, I said, I do not believe there is any danger, and if there is, she shall not
suffer. Dont you believe there is any danger? asked the invalid as I reached her bedside. No,
I do not, unless the wind should change. Just lie still and dont worry. If the next house should
catch fire we will come for you the first thing. She accepted our word and kept her bed, thus
escaping a cold; and morning found her all right. I wonder, then, why we could not accept our
loving, helpful Fathers word as unquestioningly as she did the word of a mortal. Why will we
persist in borrowing trouble, when He has promised As thy day so shall thy strength be? Why
do we always assert proudly, yet humbly, I will say of the Lord, He is my refuge and my
fortress; my God; in Him will I trust? (E. Gilmore.)

1TI 4:11-16
These things command and teach.

Characteristics of the Christian teacher

With true affection, and with heavenly wisdom, Paul exhorts his son in the faith to be mindful
of his conduct and character. Here, as well as elsewhere, the apostle exhorts to--

I. The maintenance of moral dignity.

1. The tendency of Timothy was to yield rather than to command, to sacrifice truth for the
sake of peace, and to lessen his own authority by morbid self-depreciation. Probably this
is not so common amongst us as self-confidence; but it is a serious fault, and may be a
grievous hindrance to usefulness. Unless you believe yourself to be capable of doing
something better than you are now doing you will hesitate to attempt it. If you cannot
trust God to help you through an onerous duty, you will be in danger of evading it. Much
 noble service has been lost to the Church and to the world by a foolish self-depreciation.
I remember one who became a very successful man telling me that his early youth was
blighted by this morbid tendency, and that he owed all his prosperity to a wise-hearted,
loving, motherly woman, who took pity on the sensitive, shrinking lad, and made him
believe in himself as one gifted by God to do something in the world. Let no man
despise thy youth. Be manly, and brave, and firm, lest you sacrifice interests which God
has entrusted to your charge.
2. But the way to overcome the disadvantage of youth in the opinion of others, and to gain
influence over them, is clearly suggested here. It is not to be done by noisy self-assertion,
by the evident desire to be prominent, but by becoming, through Divine grace, an
exemplar of real Christian worth. Be thou an example of the believer, in word, in
conversation (or behaviour), in charity, in faith, in purity. (The phrase in spirit is
properly omitted from the revised Version.)
(1) It is through our word that we chiefly manifest to others the nature of our tuner
life, and the tone and temper thus exhibited either weakens or strengthens our
influence for good.
(2) But words must be in harmony with conduct, and he would be a poor maintainer of
Christs cause whose words were admirable while his general behaviour was frivolous
or faulty.
(3) Nor is it enough to watch over our words and behaviour, but we must pay regard to
motive and impulse, because we have to do with and to bear witness for the great
Searcher of hearts, and should see that love and faith are the twin motive powers of
Our life--love which really cares for the interests of others, faith which lays hold upon
the strength and wisdom of an unseen yet everpresent God.
(4) And added to all these must be unquestioned purity, which will make us so
scrupulous about moral improprieties that the breath of slander will fade away
instantly from the polished shield of our reputation, and will keep the inner life clear
and chaste, while it gives us the fulfilment of the Lords words, Blessed are the pure
in heart, for they shall see God.

II. Again, preparation for Christian work is inculcated here as well as maintenance of moral
dignity. The apostle appears to have expected an early return to Ephesus, and hence writes.
1. Till I come give attention to the reading, to the exhortation, to the teaching. The
reference is primarily to the public duties of the Christian teacher. The reading of Holy
Scripture in religious assemblies, which had been transferred from the synagogue,
formed no inconsiderable part of the public worship of those days, as any one can
imagine who reflects on the cost and rarity of manuscripts. Exhortation was often
heard--appeals to affection and to enthusiasm, which led many a believer to give himself
up entirely to the service of the Lord. And coincident with this was steady consecutive
teaching, by means of which Gods Word was expounded, applied, and illustrated.
2. But the work to which Timothy was called required in the first place a gift, which the
apostle says was given him instrumentally--by prophecy, with the laying on of the hands
of the presbytery. The word used for gift denotes that it came from the Holy Spirit,
with whom it is always associated in Pauls writings. These two--the gift of God and the
recognition of it by the Church--should ever be combined in the pastor who is working
for Christ.
3. But he is foolish and sinful who relies on the possession of a gift or the recognition of it by
others. Neglected, the gift will perish, and the life of promise will end in miserable
failure. The phrase rendered give thyself wholly to them might be more literally
 translated be in them--have your life in such thoughts and truths; let them constitute
the atmosphere you breathe, and then your religious work will not be a something
artificial and foreign to your nature, hut the necessary outcome of your inward life.
4. Give heed, then, unto thyself and unto the doctrine. Cultivate such gifts as you have, and
use them without stint in your Masters service; and see to it that the teaching you give is
not the chance utterance of a thoughtless mind, but the product of earnest thinking and
of believing prayer.

III. Finally, Paul looked to see in Timothy (and God looks to see in us) readliness for the
promised reward.
1. It is no small blessing which is promised in the 15th verse, that thy profiting (or rather
thy progress) may appear unto all. You should be a living epistle, known and read of all
men.
2. Nay, more than this, Thou shalt both save thyself and them that hear thee. A traveller
who was sinking from exhaustion in a snowstorm on the mountain saw his companion
suddenly drop helpless at his side; straightway his own peril was forgotten, and, flinging
himself beside him, he chafed his hands and rubbed his chest; and by the effort which
brought life back to the dying he kept himself alive--he saved both himself and the friend
beside him. For your own sake, and for the sake of others, spend and be spent in this
glorious service, and not only will your own life be the fuller here, but heaven itself will
be made incomparably more full of joy. (A. Rowland, LL. B.)

Let no man despise thy youth.--

On the duties of youth
1. Among the good qualities of the young which first discover themselves, and which we
regard as the sure indications of everything excellent in morals, is a nice sense of what is
good and what is evil, what is truly praiseworthy and what is not, with an early and
earnest attention to the forming of their principles. When embarked on the ocean of life
innumerable dangers will surround them, and various temptations, under the specious
forms of pleasure, will assail their hearts. To rush blindly on in a course so perilous,
without either the benefits of experience or the guidance of wisdom, must quickly lead to
inextricable difficulties perhaps, if not to misery and ruin. But, to descend from general
reflections to the discussion of a few particular subjects, permit me to observe that too
great confidence in our own strength is always dangerous, and sometimes fatal. But
modesty in youth should be a natural virtue; it should be derived from other, more
abundant sources than mere reflection, a feeling of comparative ignorance, or a sense of
common propriety; it should spring spontaneously from sensibility--from a heart alive to
every sentiment of shame, before it has been hackneyed in the ways of men or rendered
callous by a long intercourse with the world. Among the more innocent excesses of
youthful passions and the less dangerous delusions of the mind may be ranked the
extravagancies of hope and expectation. But the loss of some distant good, however
heightened by the powers of imagination or overrated by the blind partiality of our
hearts, is by no means the only, or most important evil, that springs from this vain
exaltation of the mind. From being so long conversant with imaginary happiness we lose
our relish for that which is real. The mind also, soured with disappointments and
irritated by frequent vexations, becomes, at a more advanced period, incapable of
sharing in the social intercourses of life. At the same time that they should take
particular care to avoid the many false and artificial notions of life, which we are but too
eager to embrace with blind credulity (and which, for that reason, indeed, the fanciful
writers of romance are but too apt to communicate), they ought to acquire those
 enlarged ideas of men and things which have their foundation in truth, and, in some
measure, supply the want of experience by habits of thought and reflection. Above all,
they should have recourse to the blessed gospel of our Lord and Saviour Christ, and
deeply impress their hearts with those Divine truths which illumine the natural mind of
man, as the rays of the sun enlighten the globe. What I would next warn young persons
against is an inordinate love of pleasure. Suffer me to conclude by observing that every
age and condition brings with it, beside the ordinary obligations of virtue and religion,
certain peculiar and appropriate duties--duties to which young persons must diligently
attend if they wish that no man should despise their youth, and which the aged must
duly cultivate and regularly practise if they would have the hoary head found in the way
of righteousness and reverenced as a crown of glory. There are also a thousand
secondary graces of character, which must be studied, and a thousand indirect modes of
temptation to be guarded against, if we wish to make any considerable advances towards
perfection and to lead a godly, righteous, and sober life. (J. Hewlett, M. A.)

The least man in the ministry not to be contemned

As in a building, some bring stones, some timber, others mortar, and some perhaps bring only
nails--yet these are useful; these serve to fasten the work in the building: thus the Church of God
is a spiritual building. Some ministers bring stones--are more eminent and useful; others,
timber; others, less--they have but a nail in the work; yet all serve for the good of the building.
The least star gives light, the least drop moistens, the least minister is no less than an angel, the
least nail in the ministry serves for the fastening of souls unto Christ. There is some use to be
made even of the lowest parts of men; the weakest minister may help to strengthen ones faith.
Though all are not apostles, all are not evangelists, all have not the same dexterous abilities in
the work, yet all edify; and oftentimes so it cometh to pass that God crowns his labours, and
sends most fish into his net, who, though he may be less skilful, is more faithful, and though he
have less of the brain, yet he may have more of the heart, and therefore not to be contemned. (J.
Spencer.)

Achievements of youth
It is often late ere genius shows itself; just as often, however, does distinction come early.
Thus at twenty-two Gladstone was a member of Parliament, and at twenty-four Lord of the
Treasury. Bright never went to school after he was fifteen. Sir Robert Peel entered Parliament at
twenty-one, and was Lord of the Admiralty at twenty-three. Charles James Fox became a
legislator at nineteen--an age when young men are given to breaking rather than to making laws.
Bacon graduated at Cambridge when he was sixteen, and was called to the bar at twenty-four.
Washington was a distinguished colonel at twenty-two. Napoleon commanded the army of Italy
at twenty-five. Before he was seventeen Shelley was already an author--had translated the half of
Plinys Natural History, and had written a number of wild romances. (Palace Journal.)

Youth not to be despised

Mr. Spurgeon began his remarkable career early enough to preach with a juvenile face many
astonishingly effective sermons. His fiftieth anniversary, just celebrated, recalls an anecdote
worth repetition. Mr. Spurgeon was asked, in what to most preachers would have been salad
days, to deliver a discourse in a near village. Accordingly he went. On meeting the pastor, whose
name was Brown, that good old gentleman was sadly disconcerted at his supplys youthful
appearance. Well, well, said he to Mr. Spurgeon, I really did not dream that you were only a
boy. I would not have asked you to preach for me if I had thought so. Oh! well, said Mr.
Spurgeon, laughing, I can go back. But Mr. Brown would not permit this, and into the pulpit
his boyish guest ascended. How he comported himself is thus narrated: Mr. Brown planted
himself on the pulpit stairs. Mr. Spurgeon read a lesson from the Proverbs, and upon coming to
the passage, Grey hairs are a crown of glory to a man, he said he doubted that, for he knew a
man with a grey head who could hardly be civil. But the passage went on to say: If it be found in
the way of righteousness, and that, he said, was a different thing. When he came down from the
pulpit Mr. Brown said to him: Bless your heart, I have been thirty years a minister, and I was
never better pleased with a sermon; but you are the sauciest dog that ever barked in a pulpit;
and they were always good friends afterwards.

1TI 4:13
Give attendance to reading.

Lecture on reading

I. First, the choice of books. In this there is a great need of caution; particularly in the spring
season of life, while the mental and moral habits are yet in a process of formation. A person may
be ruined by reading a single volume. It is a maxim, then, ever to be borne in mind, take heed
what you read. To acquire useful information; to improve the mind in knowledge, and the heart
in goodness; to become qualified to perform with honour and usefulness the duties of life, and
prepared for a happy immortality beyond the grave--these are the great objects which ought ever
to be kept in view in reading. And all books are to be accounted good or bad in their effects just
as they tend to promote or hinder the attainment of these objects. Taking this as the criterion by
which to regulate your choice of books, you will, I think, be led to give an important place to
historical reading, especially to that which relates to our own country. History is the mirror of
the world. In addition to a knowledge of our own history, some acquaintance with the
government and laws of the society in which we live would seem an almost indispensable
qualification of a good citizen. Nearly related to history, and not less important, is biography.
This is a kind of reading most happily adapted to minds of every capacity and degree of
improvement. Few authors can be read with more profit than those that illustrate the natural
sciences, and show their application to the practical arts of life. Authors of this character teach
us to read and understand the sublime volume of creation. Not less valuable are those writers
that make us acquainted with our own minds and hearts; that analyse and lay open the secret
springs of action; unfold the principles of political and moral science; illustrate the duties which
we owe to our fellow-men, to society, and to God; and by teaching us the nature, dignity, and
end of our existence, aim to elevate our views and hopes, and lead us to aspire after the true
glory and happiness of rational and immortal beings. Especially must this be said of the Bible.
One of the greatest and best of men, I refer to Sir William Jones, a judge of the supreme court of
judicature, in Bengal, has said of the Bible, I have carefully and regularly perused the
Scriptures, and am of opinion that this volume, independent of its Divine origin, contains more
sublimity, purer morality, more important history, and finer strains of eloquence, than can be
collected from all other books, in whatever language they may have been written. Were I now to
give you one rule for all, for regulating your choice of books, it should be this--Books are good
or bad in their tendency as they make you relish the Word of God the more or the less after you
have read them. Having made these remarks to assist you in a proper choice of books, I will--

II. Suggest a few rules in regard to the best manner of reading them. There are many who
read a great deal, and yet derive very little advantage from what they read. They make an
injudicious choice of books; they read without method and without object, and often without
attention and reflection. As a man may be eating all day, and for want of digestion receive no
nourishment; so these endless readers may cram themselves with intellectual food, and without
real improvement of their minds, for want of digesting it by reflection. It is of great importance,
then, not only that we take heed what we read, but how we read.
1. In the first place, then, read with discrimination. The world is full of books; no small
portion of which are either worthless or decidedly hurtful in their tendency.
2. Read with attention. Never take up a book merely for amusement, or for the sake of
whiling away time. Time thus spent is worse than lost.
3. Read with reflection.
4. Read with confidence. It is often said man does not know his weakness. It is quite as true,
he does not know his strength. Multitudes fail to accomplish what they might because
they have not due confidence in their powers, and do not know what they are capable of
accomplishing. Hence they yield their understandings to the dictation of others, and
never think or act for themselves. The only use they make of reading is to remember and
repeat the sentiments of their author. This is an error. When you sit down to the reading
of a book believe that you are able to understand the subject on which it treats, and
resolve that you will understand it. If it calls you to a severe effort, so much the better.
Call no man master. Yield not your minds to the passive impressions which others may
please to make upon them.
5. At the same time, read with humility and candour. We know so little, in comparison with
what is to be known, that we have always much more reason to be humbled by our
ignorance than puffed up by our knowledge. Real science is ever humble and docile; but
pedantry is proud and self-conceited.
6. It is a happy method to improve by reading, when several persons unite in reading the
same book, or on the same subject, and meet occasionally to interchange their thoughts
and compare their opinions respecting the authors they have been studying.
7. Read for improvement, and not for show. Recollect that the great object of reading is not
to be able to tell what others have thought and said; but to improve your minds in useful
knowledge, establish your hearts in virtue, and prepare yourselves for a right
performance of the duties of life, and for a joyful acceptance with God on the great day of
account.

III. In conclusion, let me call your attention to the importance of making a diligent use of this
means of intellectual and moral improvement.
1. In the first place, then, reading is a most interesting and pleasant method of occupying
your leisure hours.
2. It is a consideration of no small weight that reading furnishes materials for interesting
and useful conversation. Those who are ignorant of books must of course have their
thoughts confined to very narrow limits. (Joel Hawes, D. D.)

Good literature--its pleasure and profit

And here we come to the first reason why we should give attention to reading. Because--
1. There is so much to be had for so little. This too is true, that truth is cheaper than error, as
found in the types to-day. The father of lies knows the appetite for a certain kind of
reading which is upon the age. But, ministering to the lower tastes, he makes us pay his
printers. He is up to every device, but always with an open eye to profit.
2. Reading is made more and more readable, and especially reading of the best kind. Those
who had a taste for philosophy in the days of Plato, for poetry in the days of Chaucer, for
history in the days of Gibbon, for natural science in the days of Richelieu, for
 metaphysics in the time of Locke, for sacred learning in the ages when monasteries had
all the books and students--at what trouble every learner of old time was put to obtain
intelligence. But, by contrast, how accessible is every sort of knowledge now.
(1) One should read no more than he takes time to reflect upon. A paragraph or a page
mentally masticated and digested is of more service than a whole volume swallowed
whole. To get a single truth so at ones service as to handle it as skilfully as David did
his sling and stone is more effective than the apparel of Sauls armour. Many a great
ease at law, involving precious life and costly property, has been lost or won through
the happy knowledge of a single fact.
(2) Read chiefly on the side of ascertained truths. Let us plant ourselves upon the rock,
that some things have been settled. There are some facts of religion which can no
more be made flux by the slow or the fierce fires of the crucible of criticism, than gold
can be melted by the flicker of a fire-fly. It seems no less than an unpardonable
concession to admit that everything in this world is uncertain and unstable, and that
the least stability and certainty are found in the realm of religion and requirements of
faith.
(3) Read for the sake of final character as well as, or even more than, for present culture
or professional calling. Is family government becoming feeble? Is the French disease
of domestic corruption sickening our most sacred fane, the family? Then it will do it
still more unless there shall come on us a holy purpose to purify our homes by raising
the quality of the reading there allowed above the merely professional, above the
evanescently fashionable, above the utterly ephemeral, up to that high order in which
what is read shall sweetly allure to brighter worlds, by making sin of every gilded and
grosser sort abominable in this. (J. L. Withrow, D. D.)

Reading: a talk with young folk

I. And, first, remember what a great and good book is, and especially what the Holy Book is. I
want you to read the best books. Never waste your time and money over a poor, worthless, bad
book. A bad book is a poison; a good book, the product of a wise soul, is health and strength and
joy to mind and heart.

II. Then, consider what a great and good book may do for you, especially what the Bible may
do for you. A bad book may pollute your moral life with foul and hideous stains; a weak and
worthless book will waste your time, and destroy the force of your mind, but a wise strong book
will ennoble and enrich you for ever.

III. Then, consider how a great and good book may help you, especially how the Bible will
help you. We need the sympathy and strength of greater men than ourselves. No mind should
feed upon itself. It should commune with other minds, with the golden words of men whose
hearts God hath touched.

IV. Then, do not let us forget how a great and good book may teach you, especially how the
Bible can teach you. It can teach you secular wisdom. The best business precepts are to be found
in the Bible. (G. W. McCree.)

Reading
The art of writing is an old as well as an invaluable art, though printing is a comparatively
modern invention. Paul was a reader (Act 17:28; Tit 1:12), and he exhorts Timothy, his son, to
read. Right attendance to reading means--

I. Read the best books. The world abounds with books, most of which are rubbish, many of
which are pestilent, few only are good. A good book should be--
1. Enlightening. It should brighten the firmament and widen the horizon of the soul.
2. Truthful. Whether in the form of fiction, history, or discussion, it should be true to the
great realities of existence.
3. Suggestive. Every page of a good book should involve much more than it expresses, and
charm the reader into fresh fields of inquiry.
4. Disciplinary. A good book is a book that aims at disciplining both the intellect and the
heart. To aid the intellect to think with freedom, force, and precision, and the heart to
flow with pure loves and high aspirations.

II. Read the best books in a right way.

1. Thoughtfully.
2. Earnestly.
3. Practically.
If men would give attendance to such reading a glorious change would come over the world,
a new order of things would spring up in every department of social life. (D. Thomas.)

Experimental knowledge must be added to book knowledge

It is well known that the great doctors of the world, by much reading and speculation, attain
unto a great height of knowledge, but seldom to sound wisdom; which hath given way to that
common proverb, The greatest clerks are not always the wisest men. It is not studying of
politics that will make a man a wise councillor of state till his knowledge is joined with
experience, which teacheth where the rules of state hold and where they fail. It is not book
knowledge that will make a good general, a skilful pilot--no, not so much as a cunning artizan--
till that knowledge is perfected by practice and experience. And so, surely, though a man abound
never so much in literal knowledge, it will be far from making him a good Christian, unless he
bring precepts into practice, and, by feeling experience, apply that he knows to his own use and
spiritual advantage. (J. Spencer.)

How to read with profit

As it is not the best way for any that intendeth to make himself a good statesman to ramble
and run over in his travels many countries, seeing much and making use of little for the
improving of his knowledge and experience in state policy, but rather stay so long in each place
till he have noted those things which are best worthy his observation: so is it also in the travels
and studies of the mind, by which, if we would be bettered in our judgments and affections, it is
not our best course to run over many things slightly, taking only such a general view of them as
somewhat increaseth our speculative knowledge, but to rest upon the points we read, that we
may imprint them in our memories, and work them into our hearts and affections, for the
increasing of saving knowledge; then shall we find that one good book, often read and
thoroughly pondered, will more profit than by running over a hundred in a superficial manner.
(J. Spencer.)

The taste for reading

If I were to pray for a taste which should stand by me in stead under every variety of
circumstances, and be source of happiness and cheerfulness to me through life, and a shield
against its ills, however things might go amiss, and the world frown upon me, it would be a taste
for reading. I speak of it, of course, only as a worldly advantage, and not in the slightest degree
derogating from the higher office and sure and stronger panoply of religious principles--but as a
taste, an instrument, and a mode of pleasurable gratification. Give a man this taste, and the
means of gratifying it, and you can hardly fail of making him a happy man, unless, indeed, you
put into his hands a most perverse selection of books. You place him in contact with the best
society in every period of history; with the wisest, the wittiest, with the tenderest, the bravest,
and the purest characters who have adorned humanity. You make him a denizen of all nations--
a contemporary of all ages. The world has been created for him. It is hardly possible but the
character should take a higher and better tone from the constant habit of associating in thought
with a class of thinkers, to say the least of it, above the average of humanity. It is morally
impossible but that the manners should take a tinge of good breeding and civilization from
having constantly before our eyes the way in which the best-bred and best-informed men have
talked and conducted themselves in their intercourse with each other. There is a gentle, but
perfectly irresistible coercion in a habit of reading, well directed, over the whole tenour of a
mans character and conduct, which is not the less effectual because it works insensibly, and
because it is really the last thing he dreams of. It cannot be better summed up than in the words
of the Latin poet, Emollit mores, nec sinit esse feros. It civilizes the conduct of men, and
suffers them not to remain barbarous. (Sir J. Herschel.)

1TI 4:14
Neglect not the gift that is in thee.

An ordination charge
If the supernatural gifts with which Timothy was endowed were in danger of suffering injury
from the neglect of the zealous, ardent, devoted evangelist, how much greater is your danger of
neglecting the gift that is in you, and of suffering injury from its neglect? I have seen the
desolation of a negligent ministry, if you have not. By neglect his gift seems to have decayed and
died out of him. He preaches, but not as he once preached. Let me not be misunderstood. I do
not say that every unsuccessful minister has neglected the gift that is in him. I am very far from
saying so. Some have small ministerial gifts, little preaching power. Paul, in his younger days,
made full proof of his ministry. He neglected not the gift that was in him. What gift have you?
What qualification for the ministry which all true ministers have? You have the one great gift of
the Holy Ghost, a renewed heart. Is this your gift? Do not neglect it. Strive to attain more of this
blessed, living experience of the great truths you have to preach. I once heard a good man and a
good preacher well known and greatly honoured in this town, say, in the retrospect of a long and
prosperous ministry, I have nothing to boast of, for my voice has done more for my success than
my intellectual power. I admired the modesty of the preacher, who, though favoured by a
musical voice, had no reason to speak disparagingly of his intellectual powers. But he was wise
enough to form a right estimate of the adventitious gifts of which, without being vain, he knew
how to make a good use. To be vain of such things would be indeed a little, pitiable vanity. Yet,
like John Angell James, Neglect not the gift that is in thee. Neglect not the gift that is in thee.
The words seem to say, Cultivate your own gifts; those which are natural to you. Do not be
solicitous about gifts which God has not given you. (R. Halley, D. D.)

Benefit of using personal gifts

Think, too, of the benefits to be derived in our own souls by personal service. God will never
let a man be a loser by serving Him. The dense vapours that rise from earth to heaven return in
pure water; so he who gives to God such as he has, shall receive from Him a good return. The
spear that is used contracts no rust; the sword that is continually wielded remains untarnished;
the arm in constant use becomes occasionally weary, but increasingly strong; so the child of God
who labours for his master, though often wearied, gains great strength through that which he
expends. The placid lake is sealed up in winters frost from shore to shore, but the running
rivulet escapes its power. The bewildered traveller on the Alps, half benumbed with cold, gets
fresh circulation and warmth by his exertions to restore animation to the body of another. The
reason why we have so many benumbed and frozen Christians in the present day is, that there
are few personally employed in the work. We long for the time when every believer like the little
waterfall and the alpine traveller shall be too active to freeze. Personal service brings its own
reward; watering others, we are watered ourselves; warming others, we are ourselves warmed;
blessing others, we ourselves are blessed. Do you say, what can God do by one? I reply, very
much! By one He brought forth His chosen people from Egypts thraldom; by one (and that a
youth) Goliath was slain while the whole army of Israel trembled before him; by one the
assembled Israelites were convinced that The Lord He is God, and the prophets of Baal were
slain; by one sermon, and that a simple one, three thousand hearts were opened. Time would
fail to tell of what God has done by such men as Wickliffe, Luther, Calvin, Huss, Whitfield,
Wesley, Pounds, Harlan Page, and why not you? (G. Brown.)

1TI 4:15
Give thyself wholly to them.

Ministers wholly given to their work

I. That ministers must give themselves wholly to their work by giving their hearts to it. NO
man over gives himself wholly to any business to which his heart is opposed. Paul gave his heart
so much to the ministry, as to esteem it a great and distinguishing privilege. I thank Christ
Jesus our Lord, says he, who hath enabled me, for that He counted me faithful, putting me
into the ministry. His life was bound up in his work. Their hearts are so absorbed in their work
that it becomes the source of their highest joys and deepest sorrows.

II. Ministers must give themselves wholly to their work, by giving their thoughts to it. Men
always meditate upon their supreme object of pursuit.

III. Ministers must give themselves wholly to their work, by giving their studies to it. The
apostle exhorts Timothy to give attendance to reading. This includes study and thinking, and
every mode of intellectual improvement.

IV. Ministers must give themselves wholly to their work, by devoting all their TIME to it. They
may employ their whole time in their work; because it is a work which may be done, not only on
the first and the last, but on every day of the week. Ministers, indeed, should be frugal of time.
They should divide it properly, and devote each part to some particular part of their duty. They
should live by rule.

V. Ministers must give themselves wholly to their work, by giving all their interests to it. The
apostles were obliged to do this literally. They would not have been the ministers of Christ,
without literally following his injunction, to forsake all that they had. Not to insist, however, on
such extraordinary cases, I would go on to observe that every minister is called, at least, to make
all his worldly interests subservient to his holy and Divine employment.

VI. Ministers must give themselves wholly to their work, by making their secret devotions
subservient to it. They should give themselves to reading, meditation, prayer and self
examination; and in all these secret devotions have a particular reference to their public office.

VII. That ministers must give themselves wholly to their work, by living agreeably to it. Their
lives should resemble their sacred character, and be worthy of the imitation of the best of
Christians.
Having shown, in various respects, how ministers must give themselves wholly to their work, I
now proceed to suggest several reasons why they must give themselves wholly to it.

I. And here the first reason that occurs is, that by giving themselves wholly to the ministry
they will make the duties of it more easy and pleasant. Their work is truly great and laborious,
which needs to be made as light and easy as possible. And though by giving themselves wholly to
it, they will neither omit nor curtail any of its duties and labours, yet they will render these very
duties and labours more pleasant and delightful,

II. Ministers should devote themselves wholly to the service of their people, because this is
the wisest and best way to secure their love and respect. We love to see a person heartily and
zealously engaged for our good. This is human nature. The sick man esteems and values the
physician who devotes himself to his service, and stands by him day and night, to watch his
every motion, and to extend his healing hand at every call.

III. Ministers must give themselves wholly to their work, because this will be the best security
against the snares and temptations to which they are exposed.

IV. Ministers must give themselves wholly to their work, because this is the best way to
become extensively useful. Every industrious man, in every lawful calling, is a useful man.
Industry makes the useful farmer, the useful mechanic, the useful physician, and the useful
magistrate.

V. Ministers must give themselves wholly to their work, because they actually engage to do it.

VI. That the importance of the ministry requires those who undertake it to give themselves
wholly to their office. I have now finished what I have to say upon the nature and obligation of
ministers giving themselves wholly to their work, and proceed to improve the subject.
1. We learn, that if ministers do give themselves wholly to their work, they will make it
appear.
2. We learn, that if ministers do not give themselves wholly to their work, they will also
make it appear.
3. We learn, why the vineyard of Christ bears, at this day, such a disagreeable and
melancholy appearance.
4. We learn, the great criminality of those who sustain the sacred office, but do not give
themselves wholly to their work. (N. Emmons, D. D.)

Meditation
Meditation chews the cud, and gets the sweetness and nutritive virtue of the Word into the
heart and life: this is the way the godly bring forth much fruit. (Ashworth.) The naturalists
observe that to uphold and accommodate bodily life, there are divers sorts of faculties
communicated, and these among the rest--
1. An attractive faculty, to assume and draw in the food.
2. A retentive faculty, to retain it when taken in.
3. An assimilating faculty, to concoct the nourishment.
4. An augmenting faculty, for drawing to perfection.
Meditation is all these. It helps judgment, wisdom and faith to ponder, discern, and credit the
things which reading and hearing supply and furnish. It assists the memory to lock up the jewels
of Divine truth in her sure treasury; It has a digesting power, and turns spiritual truth into
spiritual nourishment; and lastly, it helps the renewed heart to grow upward and increase its
power to know the things which are freely given to us of God. (J. Ranew.)

The secret of success

A man who commenced life as an errand boy rose rapidly, through his untiring industry and
earnestness, to the head of an extensive business, which he conducted very successfully. Meeting
an old friend one day, he spared a few moments to describe to him briefly the extent of his
prosperity and of his prospects. His friend inquired the secret of his success. I put my soul into
it, replied the prosperous shopkeeper. It is only by throwing my soul into my business, that I
made it succeed. So must the teacher do. That thy profiting may appear to all--
Growth in grace
Nothing but an evident progress in knowledge and holiness should satisfy the Christian. God
expects from him a constant ripening towards perfection. But the duty is plain enough. And the
subject of inquiry to which I would rather direct attention is, whether in our long continued
enjoyment of religious privileges, there has been any apparent profiting.

I. And the first test by which we may judge that we have grown in grace will be found in an
increasing conviction of our sinfulness and weakness by nature. The young converts views of sin
may be more startling, because new; but that which flashes before his eyes works its way down
into the very heart of the more mature Christian, and assumes there the shape of an abiding,
humbling assurance of utter sinfulness and helplessness in himself. Here, then, Christians, is a
mark by which to measure whether we have grown in grace. Have years of acquaintance with
ourselves made us feel our depravity more deeply? When we hear any boasting of the goodness
of human nature, do we listen as a sick man does, who knows death is at his vitals, to one
complimenting him upon his good looks? If we realize our sinfulness more and more the longer
we live, then we may be sure that there our profiting appears.

II. Another point of contrast between our present and our former state, our early and our
mature experience, will be found in our views of christ and dependence upon him. A young
Christian rests indeed upon Christ, but it is as the newly laid wall rests upon the foundation,
while the cement is fresh, and when a little blow will cause it to totter; but the mature Christian
is like that wall when it settles down, and the uniting medium hardens, so that wall and
foundation seem but one solid structure. In our early experience we said much of our
dependence on the Saviour, now we feel it.

III. If there be any profiting to appear, it will seem again in our increased charity. A young
Christian is often a young bigot, filled with self-conceit and pride, and disposed to severity of
censure and condemnation. Like a young watch-dog, he means well for his masters interests,
but will often snarl at his masters friends, and upon such as an elder guardian would recognize
and welcome. An advanced Christian will grieve more over the dissensions of Christians, and
pray earnestly for the time when all shall be one.

IV. And there are various other points in which our profiting will appear, if we have grown
in grace. A young Christian is much troubled by the remembrance of particular acts of sin. A
young Christian, again, sets a very high value on religious sensibility, on excited feeling, on gifts,
and estimates his own religious character by his fervours in devotion, his tears for sin. The piety
of the young believer, again, depends very much on external aid. It must be fed by constant
converse with fellow-Christians, and its warmth must be sustained by frequent attendance on
religious meetings. But our profiting will appear, if we have learned to delight more in our own
private meditations on Gods Word, and in communion with Him, and to be less dependent on
our Christian ministers and our Christian brethren. The mature Christian, like the sack well
filled, can stand alone, while the young convert must be held up in his emptiness. The young
Christian lives much upon the opinion of others. To the young Christian, one or two doctrines of
Gods Word seem exclusively important, and he would he glad if every sermon were upon
conversion and faith in Christ, and is apt to regard a preacher as not evangelical who dwells
upon the moral duties of life; but our profiting will appear, if we have learned to magnify all
Gods Word, to feel that all should be unfolded, and to love it as a whole. And there will be, if our
profiting is apparent, an increased dependence on prayer and all the means of grace. But of all
other points an increasing heavenly-mindedness will appear as the most striking evidence of a
growing Christian. So small is our improvement, however, that most of us are obliged to say, we
hardly know at times whether we are any better than we were years ago. When a ship is moving
slowly into port, so that we can scarcely perceive that she advances at all, it is pleasant to fix our
eye upon some landmark, and watch it till we can exclaim, Oh, yes, I do see now that we move a
little; and these marks which I have given may help us to know whether we are progressing at all
towards the haven of peace. Happy are they who can thus perceive an advance in the Divine life.
It is a comfort in itself, because every degree of progress in holiness is like every step in recovery
from sickness, attended with positive and present pleasure. (W. H. Lewis, D. D.)

1TI 4:16
Take heed unto thyself, and unto the doctrine.

The comparative influence of character and doctrine

In counselling his friend and follower as to the best method of doing good in the sphere of
duty allotted to him, the apostle seems here to lay the chief stress, not on doctrine or teaching,
but on life or conduct. Take heed, is his admonition, not first to what you teach, and then to
what you are; not primarily to your verbal instructions, and then to the spirit of your own
character and life, but first to thyself and then to the doctrine. For it is nothing less than the
broad principle that, in order to do good, the first and great effort must be to be good,--that
extent and accuracy of religious knowledge, however important, are secondary, as a means of
influence, to the moral discipline and culture of our own heart and life. Both reason and
experience are against the notion that it needs great personal piety to be an accurate expositor of
the theory of Divine truth, or that none but men of very holy lives can be profound theologians
or able preachers. To be versant in a science does not of necessity imply that we must be skilled
in the correlative art. Theory and practice, science and art, the knowledge of principles and the
power to apply them, are attainments which depend on totally different faculties, and which may
be, and in actual experience very commonly are, dissociated from each other. The able or
eloquent writer on the principles of government would not always make the best practical
statesman, or the acute expounder of theories in political economy the most sagacious financier.
It is possible to know scientifically the principles of music without being able to sing a note,--to
discuss and enforce the principles of grammar and rhetoric, and yet be a feeble speaker or
inelegant writer. And the same remark is borne out in the sphere of mans spiritual life. The facts
and data being given, a man may play with the terms of theology as with the terms of algebra.
The experience of mankind in all ages has shown how possible it is for a man to draw fine fancy-
pictures of the beauty of virtue amidst a life that is sadly unfamiliar with her presence, to utter
pathetic harangues on charity with a heart of utter selfishness, and to declaim on purity and self-
denial, whilst living in sloth and luxurious self-indulgence. The truth of God may thus be studied
as a mere intellectual exercise, and preached as a feat of rhetorical address, whilst yet the
premises of the preachers high argument are utterly foreign to his own godless experience. Like
a sick physician, the preacher may prescribe, perhaps successfully, to others for the disease of
which himself is dying. We fall back with not less confidence on the assertion, that an
experimental acquaintance with Divine truth--deep religious earnestness, is the first and grand
qualification in the teacher, incomparably the most powerful means of usefulness, and the surest
pledge of success. To be duly effective, truth must not merely fall from the lip, but breathe forth
from the life; it must come, not like incense from the censer that only holds it, but like fragrance,
from a flower, exhaling from a nature suffused with it throughout. In one word--and this is the
principle which I wish now to illustrate--the first qualification of the religious instructor is, not
knowledge, but piety.

I. That life is in some respects of prior importance to doctrine may be perceived by reflecting
that life tends very greatly to modify a mans own views of doctrine; in other words, that
personal character tinges a mans perceptions of truth. Whether it be things material or moral,
objects of sense or objects of thought, in most cases we perceive according as we are. The same
objects may be externally present to a hundred spectators, and yet be practically different to
each of them. Every one knows, for example, that the varied colours wherewith the face of the
visible earth seems to be clothed, exist not literally in the objects themselves, but owe their
splendour to the eye that surveys them. It is only the unknown or occult causes of colour that
exist in nature; colour itself is in the organism and mind of the observer; and through physical
disease or organic defect our perceptions of colour may be marred or destroyed. The jaundiced
eye blanches nature. Or if we pass from the mere organism through which mans spirit
converses with the outward world to that spirit itself, still more obvious illustration have we of
the principle before us. It is the state of the inner eye, the condition of that spirit within us which
looks out on nature through the loopholes of sense, that makes the worlds aspect to be to us
what it is. It is the same world which is beheld by the man of deep thoughtfulness and
sensibility, and by the dull observer in whom the sense of beauty has never been evoked, and yet
how different that world to each! Now the same law attains in that higher province to which the
text relates. As our perceptions of beauty, so our perceptions of moral and spiritual truth are
modified by the inner spirit and character of the percipient. Self conditions doctrine. A mans
own moral state is very much the measure of his moral convictions. The highest spiritual truths
lie beyond the range of a soul that is not in harmony with them, and the glimmerings of truth
which a defective nature gains, take their complexion from its moral tone and spirit. The
glorious discoveries of Divine things on the page of inspiration are lost to the soul in which the
moral sense, the vision and faculty divine, is dull or dormant. God is but a name to the mind in
which no Divine instinct, no godly sympathies and aspirations, have begun to stir. Moreover,
consider how notoriously our opinions in secular matters are affected by our prejudices and
passions. Who of us, where personal interest is at stake, can trust with unerring certainty to the
conclusions of his own judgment? Experience proves that agreeable falsehoods are at least as
likely to be believed as disagreeable truths. Endeavour to introduce new opinions, uncongenial
to educational or class convictions, and often all the force of truth will in vain be exerted to
obtain for them a place in the rugged and reluctant mind. Thus even on the lower ground of
secular truth it needs, in the formation of opinion, the rarest candour and self-watchfulness to
conduct the process aright. But this discipline is still more indispensable to the religious
inquirer. For there are no interests so tremendous as those which are involved in our religious
beliefs. In no other province of inquiry are deeper passions stirred, or prejudices, associations,
habits, more numerous and inveterate, called into play. As the chemist seeks to render his
balances exquisitely sensitive, and carefully eliminates from his results all variations of
temperature or other disturbing elements; so should the student of Divine things strive by Gods
grace to attain the acuteness and delicacy of a judgment freed from all deflecting influences, and
poised with an exquisite nicety of discrimination on which not the slightest grain of truth is lost.
He should cultivate, in one word, by the discipline of a holy life, a truer and philosophic
calmness and candour--the calmness of a spirit that dwells in habitual communion with God,
the candour of a mind that has nothing to lose, and everything to gain, by truth.

II. In further illustration of the principle that life or character comes, in order of importance,
before doctrine, it is to be considered that life or character affects not only a mans own views
of truth, but also his power of expressing or communicating truth to others. For if, from any
cause, the organ of spiritual perception be impaired or undeveloped in a mans mind, of course
he can communicate to others no clearer views than he himself has received. The stream can rise
no higher than its source. The medium lends its own defects to the light which passes through it.
To exert real power over mens minds and hearts, what you speak must be not only true, but true
to you. For the conveyance of thought and feeling from mind to mind is not a process which
depends on mere verbal accuracy. Language is not the only medium through which moral
convictions and impressions are transmitted from speaker to hearer. There is another and more
subtle mode of communication, a mysterious moral contagion, by means of which, irrespective
of the mere intellectual apparatus employed, the instructors beliefs and emotions are passed
over into the minds of his auditory. Strong conviction has a force of persuasion irrespective of
the mere oral instrument by which it works. The magnetic force must saturate his own spirit ere
it flow out to others in contact with him. No stereotyped orthodoxy, no simulated fervours,
however close or clever the imitation, will achieve the magic effects of reality. Bring your own
spirit to the fount of inspiration, live inhabitual communion with the infinite truth and life, and
the words you speak to men, whether rude or refined, will possess a charm, a force, a power to
touch their hearts and mould their secret souls, which no words of eloquent conventionality can
ever attain. There will be an intuitive recognition of the Divine fire which has touched your lips.

III. The only other consideration I shall adduce in support of the principle involved in the
text is--that life or character has in many respects an influence which direct teaching or doctrine
cannot exert. Actions, in many ways, teach better than words, and even the most persuasive oral
instruction is greatly vivified when supplemented by the silent teaching of the life.
1. Consider, for one thing, that actions are more intelligible than words. Ideas, reflections,
deductions, distinctions, when presented in words, are liable to misapprehension; their
power is often modified or lost by the obscurity of the medium through which they are
conveyed, and the impression produced by them is apt very speedily to vanish from the
mind. But whatever the difficulty of understanding words, deeds are almost always
intelligible. Let a man net merely speak but act the truth; let him reveal his soul in the
articulate speech of an earnest, pure, and truthful life, and this will be a language which
the profoundest must admire, while the simplest can appreciate. The most elaborate
discourse on sanctification will prove tame and ineffective in comparison with the
eloquence of a humble, holy walk with God. In the spectacle of a penitent soul pouring
forth the broken utterance of its contrition at the Saviours feet, there is a nobler sermon
 on repentance than eloquent lips ever spoke. The living epistle needs no translation to be
understood in every country and clime; a noble act of heroism or self-sacrifice speaks to
the common heart of humanity; a humble, gentle, holy, Christlike life preaches to the
common ear all the world over.
2. Consider, again, that the language of the life is more convincing than the language of the
lip. It is not ideal or theoretical, it is real and practical; and whilst theories and doctrines
may be disputed, and only involve the learner in inextricable confusion, a single
unmistakable fact, if you can appeal to it, cuts the knot, and sets discussion at rest. The
theory is a fine one, they admit, but constituted as poor human nature is, there is this
inseparable objection to it, that it will not work. But in this, as in many other cases,
experiment will be the test of truth. Men may dispute your theory of agriculture, and
explanation or discussion might only serve to confirm them in their error; but show
them, rugged though be the soil and ungenial the climate, your fair and abundant crops,
and objection is silenced.
3. Consider, finally, that the teaching of the life is available in many cases in which the
teaching of the lip cannot, or ought not, to be attempted. But in all cases in which formal
instruction or advice is precluded, how invaluable that other mode of access to the minds
of men on which we are now insisting--the silent, unobtrusive, inoffensive, yet most
potent and persuasive teaching of the life. The counsel you may not speak you may yet
embody in action. To the faults and sins you cannot notice in words, you may hold up the
mirror of a life bright with purity and goodness and grace. The mind which no force of
rebuke could drive from sin, may yet be insensibly drawn from it by the attractive power
of holiness ever acting in its presence. Let your daily life be an unuttered yet perpetual
pleading with man for God. Let men feel, in contact with you, the grandeur of that
religion to whose claims they will not listen, and the glory of that Saviour whose name
you may not name. Let the sacredness of Gods slighted law be proclaimed by your
uniform sacrifice of inclination to duty, by your repression of every unkind word, your
scorn of every undue or base advantage, your stern and uncompromising resistance to
the temptations of appetite and sense. Preach the preciousness of time by your
husbanding of its rapid hours, and your crowding of its days with duties. And, be
assured, the moral influence of such a life cannot be rest. Like the seed which the wind
wafts into hidden glades and forest depths, where no sewers hand could reach to scatter
it, the subtle germ of Christs truth will be borne on the secret atmosphere of a holy life,
into hearts which no preachers voice could penetrate. Where the tongue of men and of
angels would fail, there is an eloquence of living goodness which will often prove
persuasive. (J. Caird, D. D.)

The teacher and the taught

1. Let your teaching be Scriptural. You are students of Gods revealed Word. Let me, then,
earnestly entreat you to lay the basis of all that you have to say upon the clearly
ascertained revelations of Holy Scripture. Do not suppose that you can find within
yourself better moral illustrations, or more comprehensive principles of action, than you
will find within the sacred volume.
2. Take heed to your doctrine, that it be not only Scriptural, but comprehensive. Do not rest
satisfied with a truth because it is found in Holy Scripture, but discover for yourself
whether there be not other truths, closely-related truths, in Gods revelation, without
which the truth in question cannot be understood. Do not be satisfied with the truth that
merely meets your own views and fancy. Believe me, nearly all the errors which have
desolated the Church of God have arisen from this want of comprehensiveness, this
exaggeration of some truths, this conference upon them of unwonted importance. There
 are those who have so exclusively dwelt on the Divine sovereignty and counsels, that they
have lost sight of the responsibility and defiled the conscience of man. There are those
who are so overpowered by His divinity, that they have lost the practical force of His
brotherhood, and conferred His humanity on His mother, His sisters, and brethren.
3. Take heed to the manner of the doctrine, that it be connected and ordered upon some
plan, some prayerfully-considered purpose. Do not treat the Scriptures as a conjuring-
book, nor open it at random, nor read it with carelessness; but endeavour to get at a
meaning of a period, of a stage, of an epoch, of a division of Gods revelations; or, if you
will, pursue the Scriptural teaching, on some great thrilling themes, from the beginning
of the Bible to its close.
4. Take heed to your doctrine, that it is appropriate to the class of minds with which you
have to deal. Paul spoke in Hebrew to the Jews, and in Greek to the philosophers of
Athens. He adopted one style when addressing the Orientalists of Ephesus, and another
when reasoning with the prejudices of Roman Jews. Take heed, said the venerable
apostle to his son in the faith, take heed unto THYSELF. We who are workers for God,
students of truth, servants of the Church, teachers and pastors, watchers for souls, have a
great work to do with ourselves--we have great temptations to resist, yet we are to be
patterns even to believers, in word, in conversation, in charity, in spirit, in faith, in
purity. Take heed to thyself, O man of God! Thou mayest deal with heavenly realities
and Divine truths until they are mere chess-men that thou art shifting over the board
and fighting imaginary battles with. Thou mayest substitute the intellectual appreciation
of the truth which thou hast discovered, for the spiritual reception of it into thy own
heart. The inducements by which the apostle urges this stirring appeal are
comprehensive and inspiring: in so doing thou shalt both save thyself and those that
hear thee. My fellow-workers, there is one salvation for our hearers and for ourselves.
The most powerful preacher, the most devoted teacher, the most distinguished apostle,
the holiest martyr, must be saved by the same means as the most ignorant and guilty
sinner to whom he speaks. There are no special passports to heaven, no shortcuts, no
sideways, no reserved seats, no privileged admissions there; a spiritual reputation on
earth is no watchword at the gates of heaven. However, patient perseverance in such
godlike work is a way not only of securing the salvation of others, but our own salvation
too. Our own salvation, without the salvation of those that hear us, is a thought we can
scarcely endure. (H. R. Reynolds, B. A.)

Self-improvement
Genius, says a modern writer, is the passion for self-improvement. It has been assumed
that if a man has genius he does not need to be careful of himself, he does not need to aim at
self-improvement. The very opposite is the true state of the case. It is the blood horse that needs
the most careful training. Take heed to thyself is a word necessary for us all, but it is especially
necessary for those of full vitality: for those in whose veins the hot blood seems to course
rapidly; for those of highly-strung nervous organization; for those whose impulses are fiery;
whose temperament is ardent; whose souls have in them a craving that seems insatiable. If these
do not take heed to themselves, there will be disaster. A well-balanced nature, in which the
physical, mental, and moral seem to be in happy equilibrium, is not always found, perhaps
seldom. Some one department of our organism seems to predominate. The tendency is to
cultivate that which it is most easy to cultivate, to the neglect of the other. Consequently, the
whole nature is thrown out of balance and a condition of chronic unhappiness is the result. I
would ask you to remark upon the advice which the great apostle gives to Timothy, one of the
earliest presbyters of the Christian Church. Though this man must have had special
qualifications for his work, yet these special qualifications did not preclude the necessity for
diligent improvement of his mental powers. He is urged to do everything he can towards self-
improvement. On that must depend his usefulness. There is no recognition here of any
supernatural grace which would relieve him from the use of those means whereby ordinary men
bring their minds into an ability of perceiving what is, truth and what error. He must take heed
to himself first, or his teaching will not be as full of light and of force as it ought to be. Take
heed unto thyself. Every man of us is a trinity in unity, body, soul, spirit. We have physical,
mental and spiritual needs; physical, mental and spiritual abilities--these constitutionally. They
are included in the word manhood.. The physical is the pediment on which the mental and
spiritual stand. It is that which confines them to this earth. It limits and modifies their use.
There is something that we have to learn within these present limitations, which will be useful to
us always. We soon come to the end of our physical growth; and strange though it seems, very
many seem soon to come to the end of their mental growth, although it must be only in seeming.
But no one ever comes to the limit of spiritual growth so long as he is on this earth. Now, we
have to recognize distinctly and clearly that the lower is for the sake of the higher. It is in service
to it. The physical is for the sake of the mental, the mental for the sake of the emotional, and all
for the sake of the spiritual. Nor is there any possibility of improvement until that which is
uppermost in man constitutionally becomes uppermost in thought. Inadequate views of human
nature are at the root of personal miseries and social perplexities. Mans view of himself as to
what he is and what destined for must affect him beneficially or otherwise in all relations of life
and in all that he does. Supposing a man has this view of life, I am here to be as happy as I can
make myself, here to enjoy myself, here simply to have a good time. That is the dominating
idea. You see at a glance its limitations. No heroism can ever come out of it; nothing really good
or great or sublime. No man moving under the influence of that idea has ever done anything of
worth or value. Take another view of life, that in which a man sees something to be done out of
which comes a material reward. The idea of duty dawns upon him, eventually takes possession
of him, masters him, and under its influence he denies himself much to which other men are
inclined, and becomes the worlds successful man in that region concerning which we cannot use
any other words than those which convey respect--the commercial. This man becomes stoical.
He uses one department of his nature only. We might bring other types of men forward in
illustration, but these two will suffice. In both cases the nature is depreciated below that for
which it was predestinated. Neither man will ever be good or noble. There is no possibility of it.
The idea which these men have of manhood and its meaning and purpose is very much lower
than Gods idea written in the constitution of man. The first man never could be happy and the
second man never can be satisfied. Why? Because, in both cases, the nature is larger than the
idea which controls and dominates it. The spiritual part of man is clamorous. It wants its dues,
or its wine turns to vinegar; its milk of human kindness to gall. The physical is not here for itself,
but for the sake of the mental, the mental is not here for itself, but for the sake of the emotional
and the affectional; and the emotional and the affectional are here for the sake of that which is
permanent and indestructible in mans nature--the spiritual. As a child cries for its mother so
the spiritual in man cries out for its Father, God. We see, then, that there is a limit soon reached
to physical self-improvement, and a limit also soon reached to improvement arising out of any
type or style of life which is dominated by the idea of pleasing oneself simply, or of doing duty
which has relation only to that which is seen and temporal. Every man, even the smallest and
meanest, is larger constitutionally than his business and larger than his pleasures--using that
word as it is ordinarily used. Mans self, what the philosophers would call the ego, is that
which needs to be continuously improved. And with its improvement everything else belonging
to the man will be raised, will be expanded, will be developed into a higher power. If a man be an
artist, he is a better artist when his spiritual nature is awakened. The costliest pictures in all
Europe are those in which the artists have aimed at bodying forth spiritual themes. No man is
really himself until the Spirit within him is awake. The New Testament calls him dead till then.
It is all but literally true that a man is never alive until that which is characteristic of him, as
man, is alive. A type of religious life has been prevalent, we might say dominant, in the past
which has almost lost sight of three-fourths of the Pauline theology, anyway of the Pauline
ethics. To get a man converted according to the Calvinistic idea of conversion, and then pretty
much to leave him as necessarily in a condition of safety, this has been dominant. Conversion
means turning the life Christwards instead of turning the back upon Christ and His salvation.
But to turn round and stand still is not the apostolic idea of being a Christian. Any new truth
entering the mind brings light, mid light means life, and life means activity. We are at school--
learning how to be men and women according to Gods idea of men and women. How is our
spiritual nature to be developed into more and yet more until it becomes the undisputed
sovereign of our constitution? It is impossible to compel any man to be a Christian because it is
impossible to compel love. The heart of man must feel drawn to the object set before it. And so
we fail to do any justice to the Christian religion unless its relation to the heart of man be
presented so as to wake that heart into response. Along this line all self-improvement must
proceed. We must take heed to ourselves. I venture to add that there is no spiritual self
improvement that is worth anything apart from plan and purpose. A spasmodic religiousness
will do little. If a young man at college should study only when he feels in the humour he would
be disgraced. If a man of business should go to his store or office only when the fit takes him he
would be bankrupt. (R. Thomas, D. D.)

The principles of the ministerial character

We shall note some of those features of character, which were probably intended when the
apostle urged Timothy--and in him all who should come after him--to take heed unto himself.

I. We may suppose him, in the first instance, to mean, Take heed that thou art faithful. NO
qualification is more commonly associated with the gospel ministry than this. Moreover, says
this apostle to the Corinthians, it is required in stewards, that a man be found faithful; I have
obtained mercy of the Lord to be faithful: whilst to Epaphras and Tychicus he assigns the
distinction of faithful ministers of Christ and his fellow-servants in the Lord.

II. But again: in warning Timothy to take heed to himself, the apostle would have him be
fearless. He says to him in another epistle, God hath not given us the spirit of fear, but of power
and of love and of a sound mind. It is remarkable to observe how prophets, evangelists and
apostles concur in warning us against the fear of man.

III. Another ministerial quality, which we may well consider as included in the apostles
caution, Take heed unto thyself, is that of a prudent regard to external circumstances. A
Christian, a real Christian, we ought to remember, is a public man--an instrument in the worlds
renovation--taken up into a system of agencies, which are to issue in the regeneration of a new
and righteous universe: so that whether he lives, he lives unto the Lord; or whether he dies, he
dies unto the Lord. Neither is it less a part of this ministerial prudence, to take heed to the
intellectual signs of the times in which we live. (D. Moore, M. A.)

The principles of ministerial doctrine

I. We inquire, then, what authority is to be consulted in deciding upon the truth of doctrine.
One pervading fault of all the religious systems of antiquity was the absence of any universal and
accredited standard, either of faith or of practice. Men did not know what they were to believe.
Their mysteries were locked up among human deposits; their precepts proceeded from human
oracles; and as there were no means of securing uniformity among the teachers thoughts, that
which was set down as truth to-day, might cease to be truth to-morrow. Why, his security is, that
all essential and saving truth is lodged, confined, inseparably bound up in a volume, whose
pages were penned by the finger of the living God; so that a curse would light on him, be he
seraph from the throne of light or ambassador from the realms of darkness, who should
knowingly preach as an essential doctrine of the gospel, that which could neither be found
therein, nor yet be proved thereby. Now, it must be owned, that even if there be nothing else to
recommend the recognition of this principle, it has at least the advantage of great simplicity;
that it would preserve us from all those fluctuations of doctrine and of practice, which would be
sure to result, so long as mens cameleon views were permitted to determine what should be
truth and what should not. But here it may be asked, does the fact of this system being locked up
in a single book secure this much-desired uniformity? The Almighty has made the way of
holiness plain as a sunbeam to him that on his knees will seek for it; but He certainly has made
no provision for the blindness that will not see.

II. We come now to the claims of human reason in reference to the mode of inculcating
doctrine. Born as man is, in common with myriads of other creatures, subject to appetite,
passion, disease and death, he has one faculty which distinguishes him from the whole
intelligent universe--the faculty of reason; that power by which he thinks and forms his
conclusions. In this respect, man stands alone. It is plain, therefore, that no system of
instruction would be complete, which disregarded the claims of this noble faculty. And yet it has
been, from ill-advised endeavours to satisfy these claims, that the unity of the Church has
suffered some of its severest shocks, and the cause of truth its deepest injuries. Teachers and
taught have too often lacked the courage to acknowledge that the line of their puny intellect
could never fathom the deep things of God--that there were doctrines in their system, which
could never be comprehended by finite beings. Now, we have no hesitation in telling you, that
we have no desire to see these lofty subjects pared down and refined to the presumed level of
human reason. Without controversy, such a doctrine as that of God manifest in the flesh, is a
mystery. Neither, as we shall hope to show you, whenever any of these sublime doctrines are
brought under your notice, are any demands made upon your faith, which it is not the duty of an
intelligent creature to concede.

III. We proceed now to the use and efficacy of external ordinances towards strengthening our
faith.

IV. The leading truths to be insisted upon as essential points of doctrine. (D. Moore, M. A.)

Improvement of religious anniversaries

I. I shall explain the admonition, Take heed to thyself.

1. The object of your solicitude, this will be yourself. It is your soul--a mans soul is himself.
What is the garment to the body which it clothes? What is the body to the soul which
inhabits it?
2. The manner in which this solicitude for the soul is expressed--Take heed. How often is
that admonition repeated in Scripture; and generally to some subject connected with
mans spiritual and eternal interests I Man is heedful enough in reference to his worldly
concerns, but he is the most heedless being in reference to his spiritual interests.
Salvation is not a trifling work; religion is not an insignificant matter;--it requires that
we take heed.

II. I am to enforce this admonition. And here the motives are so numerous that selection is
more difficult than enumeration.
1. But, in the first place, I would remind you of the inconceivable value and infinite
importance of that for which your solicitude is demanded.
2. Take heed to the soul, for the souls salvation is the most rational, the most befitting
exercise of that self-love which our Creator has implanted in our nature as our impetus
to happiness. There is a great difference between selfishness and self-love. It cannot be
vicious for a man to desire to be happy, nor is there any virtue in it. It is only an instinct
of nature, but then it is a most important one; and the man that is not taking heed to his
soul is acting in opposition to this self-love--this instinct of his nature after happiness.
3. But I observe there is another motive to take heed to thyself--it is the command of God. If
it were only advice on the part of the Creator--since He knows the whole of the case,
since His eye looks onward to eternity, since He comprehends the whole range of being,
since He knows what is destined for the righteous and the wicked in another world--the
creature must be under the influence of a total disregard to his own happiness, who
refuses the counsel of the Almighty.
4. I remark, that if we do not take heed to ourselves, all the solicitudes which others may
have cherished, or may still feel for us, will be all in vain.
5. I urge this admonition to take heed to yourselves by the consideration that it is
indispensably necessary--you cannot be saved without it. There are difficulties connected
with salvation. If you are saved, there must be striving, watching, and praying. Can all
this be done without taking heed to your souls?
6. I admonish you to take heed to yourselves, by showing you that all the solicitude you may
feel, or profess to feel for others, cannot be accepted in you for solicitude for yourselves.
7. I urge this on you from the consideration, that so far from interfering with or injuring
your doings for the benefit of others, the more heed you take to yourselves, the better
qualified will you be to take heed to others. There is nothing in a strict attention to your
own personal salvation, incompatible with the salvation of others.
And now permit me, in conclusion, to take up the subject--
1. By way of examination.
2. Let me take up the subject by way of expostulation, what have you taken heed to if you
have not taken heed to yourselves?
How has your time been occupied? How have your faculties been employed? What have you
found more valuable than your soul, more important than salvation, more endurable than
eternity, more desirable than heaven? (J A. James.)

Thyself and thy teaching

The text consists of three parts. It presents--
1. An object of watchful care.
2. An admonition to persistency in watchfulness.
3. A reason for this care in its happy results.

I. The object of watchfulness and caution is apparently twofold. Take heed to thyself and to
thy teaching; but as we shall examine the admonition a little more carefully, we shall discover
that the two parts are of one piece and made up of one thought. For the present, however, let us
consider them separately. Take heed then, first, to thyself; or literally, hold thy attention fixed
upon thyself. The gospel gives us two classes of admonition which, while apparently pointing in
different ways, are nevertheless quite consistent, On the one hand, it is constantly directing our
thoughts away from self; its very key-note is deny self; treat it as if it were not. On the other
hand, it is most intensely personal. While it tells us that no man liveth unto himself, it also tells
us that every man shall give account of himself to God. In one and the same breath we hear
Bear ye one anothers burdens, and Every man shall bear his own burden. In one place we
find Paul insisting on the independent right of the individual conscience, asserting that every
man stands or falls to his own master; and in another saying, If meat make my brother to
stumble, I will eat no meat while the world standeth. In our text we find the same thing.
Timothy is exhorted to take heed to himself; but the last clause of the verse shows that not only
himself but all his hearers are to be in his mind; that his very heedfulness of himself is to be for
their sake quite as much as for his own. Hence our text, carefully studied, may show us how
these two classes of admonition may be reconciled. Bend thine attention on thyself. The fair
inference is that self needs careful watching; that a man who undertakes to look after himself
has a great piece of work upon his hands, and one which admits of no negligence. In a worldly
sense most men find taking care of themselves a very serious business; it is an infinitely more
serious business in a moral sense; it is transcendently serious in a Christian sense; at least our
Lord seemed to think so when He asked, What is a man profited, if he gain the whole world,
and lose or forfeit his own self. The difference between taking care of self in the ordinary sense
and in the Christian sense, is very radical and lies in this; that the ordinary sense implies taking
care of the natural self; gratifying its desires, encouraging its tendencies, assisting its
proclivities, trying to make it by culture, on a larger scale, essentially what it is by nature; while
the Christian sense implies making self something which it is not by nature; the development of
a renewed, Christ-like self, the ideal self of the Gospel; the training of a new creature in Christ
Jesus. We often hear people exhorted to be true to themselves, as if all virtue were summed up
in that. There are not a few men who, if they were true to themselves would be false to every
man. Certain people talk as though if a man only acts out that which he really is at heart, he is
thereby shown to be virtuous. On the contrary, he may be shown to be essentially vicious. A
serpent is true to himself when he stings you; a tiger when he rends you; a traitor when he
betrays you. The burglar, the pickpocket, the assassin, the more false they are to themselves the
better for us. The gospel, therefore, challenges this fine moral sentiment, and admits it only
under conditions. Be true to yourself, yes; but to what self? There is something before being true
to yourself, and that is, Take heed to yourself. Look well what that is to which you propose to
be true. Christian training has not only to bring us to a certain point of attainment, it has also to
detach us from very much; and it is to the work of detachment as well as to that of attainment
that our taking heed to ourselves is directed. When a boy goes to West Point and is enrolled as a
cadet, perhaps the most exasperating thing about his new life is that he is constantly being
checked in doing the things which it is natural for him to do. The soldier self he finds out is
something quite different from the schoolboy self, and the transition from one to the other is
neither easy nor pleasant. Look out for yourself. That is no way for a soldier to stand. His head
or feet fall into their natural positions. Take care! Eyes right! And so at every point where the
natural habits assert themselves, the boy is corrected and reproved. His natural self is the very
thing he has to take heed to and guard against while he is cultivating the new soldierly self until
it becomes a second nature. Just so, when a man sets out to become a good soldier of Christ, a
great part of the hardness he has to endure grows out of the struggle with himself in the effort to
develop the new and better self. Hence the emphasis is laid by the apostle justly upon this point.
The first thing is that you yourself be right; that you yourself be under Christs new law,
pervaded by Christs new life, guided by Christs new unselfish principle of action; that you be
such a self as Paul describes in the words, Not I live but Christ liveth in me. Therefore, take
heed unto thyself. Take heed too unto thy teaching. Christianity, such is our Lords general
principle, wherever it informs a life and a character, carries a power of instruction. Ye are the
light of the world. The very quality of Christian life is that something should go out from it to
enlighten and purify. Here, therefore, is the point of connection with the former charge. Take
heed to thyself, because that self teaches; because no man liveth unto himself; because you
cannot be a Christian and not give men some impression about Christ and Christianity. You
must teach. You cannot help it. Men will learn something from you whether you will or not,
Thus, then, all that has been said thus far is easily summed up. Clergy and people alike are
admonished simply on the ground of their discipleship. Discipleship in every case carries with it
a power of teaching. That power resides first of all in the disciples Christian personality; in what
he himself is as a Christian. I repeat it--you all teach. Every one of you who professes faith in
Christ is a teacher in virtue of that fact. You teach by your spirit. This is a thing hard to define or
explain. If one should ask you to explain the odour which fills your room from that beautiful
climbing honeysuckle, you could not do it; but you are conscious of the fragrance none the less.

II. We come now to the second element of the text--persistency. Continue in these things;
that is, in care for yourself and for your teaching. Christian self-culture requires continuous care.
The old self is like the treacherous ocean lapping at the dykes and assailing the smallest break,
and must be constantly watched. The new self is a growth, not a complete creation, and like all
growths must be tended. And this persistency is related also to the teaching power of the
Christian self. It is behind all the good and lasting impressions which holy character makes.
When a man strikes a blow which stuns his adversary the effect is sudden; but behind that
lightning-like stroke are years of slow muscular compacting and gymnastic training. When
intellectual power goes out of another man to you, and you instinctively recognize, in your first
contact with him, an intellectual king, behind that impression are years of mental discipline and
laborious study. Just so spiritual character often makes itself felt at once. It takes no time nor
reasoning to convince you that you are talking with one who has walked with God: but crude
character, shallow character, half-way character does not and cannot affect you thus. Such
impression is made by the man who has long taken heed to himself, who has been scarred in
many a fight with the old self, and has watched and tended with prayer and tears the growth of
the new man in him. Then again, even when character is not ripened there is a lesson in steady,
persistent growth. A double-minded man, unstable in all his ways, ceases to be a lesson except of
warning. When a mans whole life is seen to be concentrated upon the service of God and the
attainment of a heavenly recompense, that life is a lesson. Many a time, as you have been
walking the street, you have seen a man stop at a corner, and look fixedly upward at something
or other. Your first impulse is to look up too. There is always a peculiar interest in anything that
is above this earth, though it may be only a little way above. Then you stop, and still look up.
Perhaps you ask, What is it? The next man that comes along and sees you two looking up,
stops also, and the next, until a crowd is gathered, for no other reason than that one man in the
hurrying throng stood steadfastly looking upward. And this familiar incident is a type of
something better. When a man is seen living for heaven; when every days life says to men, One
thing have I desired of the Lord: that will I seek after, there is a power and a lesson in that fact.
Men ask, What is it he sees which we do not see? What is he after which thus concentrates his
energy, and makes him live in this world as if his home were elsewhere?

III. And now the third element of the text--the result of this careful and persistent self-
culture. Thou shalt both save thyself and them that hear thee. In the economy of this world for
a man to take heed to himself means to let other people go; not to save them, but to let them be
lost if they will. In the Christian economy, to take heed to oneself is to save not only the self, but
others. Thou shalt save thyself. It is very clearly implied that salvation is not an easy matter.
Salvation is not a thing which God works out for us while we take our ease. But this promise,
thou shalt save thyself, is bound up with our influence upon others. You know very well that in
teaching another any branch of knowledge, you broaden your own knowledge. You know how
the labourer who toils for the sake of wife and little ones, strengthens his own arm; and in like
manner, the exertion of spiritual energy for the sake of others, reacts to make the man who puts
it forth spiritually stronger. The man who feels that he must take heed to himself because his life
affects other lives, and who watches and disciplines himself, not only for his own salvation, but
to save others--himself grows apace in spiritual power. So, too, you shall save them that hear
you. There is a saving power in a life which is watchful over itself as in Gods sight. Here we
strike, I think, the true idea of the Church of Christ. The Church is ordained of Christ to save.
Men talk of revival. For one I want a revival on a larger scale than is popularly conceived. A
means of saving men--a mightier means than any temporary or spasmodic efforts. I long to see
whole Churches, as bodies of Christ, glowing with the radiance of concentrated character. (M. R.
Vincent, D. D.)

Conduct and doctrine

Let us look first at that member of the pair which is least popular--DOCTRINE. What does the
word mean? It means simply teaching, or what is taught. St. Paul, writing to Timothy, who
was by office a teacher, says take heed unto the doctrine, to what you teach; and of course
writing to the people he would have said take heed unto the doctrine, unto what you are
taught. We are all being taught constantly; persons and things and events are constantly giving
us lessons; the process of doctrine-making is for ever going on within us, and we cannot help it,
as long as we are receptive and reasoning beings. And very often me hear some man give
expression to a doctrine under the influence of a sudden event, which only puts in shape and
brings to light what has been forming in his life for years. Since then the warning is about
teaching, it must mean that we are to be careful of our subject and our teacher; for those are the
important things in all teaching, and it is just those that give the characteristics to Christian
doctrine. The subject is God and the teacher is Christ. It exalts God to His place as the very
centre of all our life; it says that under Christ alone can we really learn about God worthily,
although there will be many subordinate teachers, to whose word He will give the right place
and due importance. This is the essence of Christian doctrine. Look at it thus as regulating,
systematizing, correcting all the teaching that is for ever poured into our minds, and there is
nothing so terrible in its aspect. It is not dry or unimportant; it is a matter of vital interest; it
does not consist of things that cannot be understood, but has its beginnings in the simplest facts
that all can comprehend.

II. And so doctrine is put before us as a necessity of all life. And now we can turn to the other
side which men appreciate so much more readily--to conduct, which is contained in those
words, take heed to thyself. Care of our conduct, which we all willingly grant to be three-
fourths of mans evident life, everybody feels the need of in this world.
1. In the first place we can see how conduct serves doctrine. This process of learning is not
an easy one; the best side of a lesson is easily passed over, because some other side
appeals to us more. We have been accustomed to think only of ourselves; sin has turned
us away from God and He is a hard, dry subject to us; we are not what God made us to
be, and so we are not able to appreciate what our Gods word is to us. But diligent care of
oneself tones up the mind. The man is, used to being rigid with himself, to looking away
from his own immediate comfort to higher and better. Doctrine is the learning in Gods
school: and just as it makes a great difference from what kind of a home a child goes to
the school, as to how much he learns when he arrives there, so to learn in Gods school
we need to go there with lives that have appreciated the vileness of all sin and the value
of all struggle against it.
2. This is the value of conduct, then, as a preparative for doctrine: look at it next as the
interpreter of doctrine. Gods teaching must be very great, and often beyond us; and we
never shall know it, until we have tried it at point after point and found how powerful it
is. Human conduct creates strange emergencies; and we, in our cowardice, are often
 afraid that we shall not be able to meet them, and so we are almost afraid to take heed
unto ourselves. We think that we had better close our eyes to many things in our lives for
fear that we shall not know how to deal with them. We do not know what we shall find in
ourselves if we look too closely. But put conduct and the study of Gods teaching
together, and we find that all the emergencies of one answer to the possibilities of the
other. The care of our conduct becomes like an experimental lecture on Gods teaching; it
supplies the illustrations for Gods book of doctrine, which can help all poor ignorant
scholars who say that their cannot understand Gods teaching here. Gods doctrine of
mechanics is to be found in no text-book; it is written in the formation of our bodies, in
the movements of the heavenly bodies, in the connection of all substances of this earth
here. Men, like children, are led by these illustrations; they read page after page, they
learn the doctrine, they go on and spread it in inventions of their own embodying those
same principles, and so the world is furnished with what it needs. Gods laws of morals
and doctrine of salvation ask the same illustration; they are not all plain; they have
obscure points as all Gods thoughts must have to us. How shall the world get at them
and use them? Only by their being embodied, so that men can study them in human lives
and then use the principles in forming those new lives which the world so sadly wants.
Take heed unto thyself and unto the doctrine. Find out your own wants and infirmities
and go to the doctrine for their supply; take the doctrine and write it in your own life.
And there is something more that conduct gives to doctrine besides illustration: it is life
and warmth. No wonder that doctrine is often declared to be dry and hard. It is teaching
about God coming to many men who know nothing about God Himself; He is a mere
name to them; they do not appreciate His existence or His being at all. What shall give
this same strange living power to doctrine? The man hears of God, but He is far away.
But his own life he does appreciate; let him value that it is a precious thing; it can live on
nothing that the world furnishes; it calls out for the living God: take heed unto thyself,
says the apostle. In thee is a voice which does tell of the nearness of another world, which
demands the knowledge of a higher being. Living men make living doctrines. By those
the world is saved. The doctrine received into mens lives is the power of God. And so
when God would save the world He sent Christ to it. There was the complete union of
doctrine and life. All the teaching of God was there; He was the Son of God direct from
the Father. And in the last place, look how great the work is that such care of the doctrine
and of conduct accomplishes. Thou shalt both save thyself and those that hear thee. We
do not save ourselves by our conduct and our neighbour by our doctrine. The two
together save both of us. The two paths are one, the two goals are one. (A. Brooks.)

Mans highest work, and the way to achieve it

These words of Paul to Timothy should not be confined to ministers. They have an application
to all men.

I. Mans highest work.

1. The moral salvation of self. Save thyself. What is salvation? Not mere deliverance from
an outward hell, or introduction to an outward heaven, but it is restoration to the soul
itself of what it has lost through depravity--the restoration of lost love, lost purity, lost
harmony, lost usefulness.
2. The salvation of others. And them that hear thee. All men, besides ministers, have
hearers; and it is the duty of all men to preach, to speak that which will tend to the moral
salvation of men, to raise them from ignorance to knowledge, from selfishness to
benevolence, from materialism to spirituality, from Satan to God.
 II. Mans qualifications for the highest work.
1. Self-heedfulness. Take heed unto thyself. See that self is all right, rectify thy own
mistakes, train thy own faculties, purify thy own affections, discipline thy own character.
This is the first step. You must be good, in order to do good.
2. Genuine teaching. Unto the doctrine. The word doctrine here includes the whole matter
of teaching. See that the teaching is true--true in its doctrine, in its spirit, in its aim.
There is no teaching work where there is not a teaching life. He alone knows the Divine
doctrine that does the Divine will.
3. Perseverance in goodness. Continue in them. Continue in the work of self-culture and in
genuine teaching. Do not let your efforts be capricious, but systematic; not occasional,
but persistent. Be instant, in season and out of season. (D. Thomas, D. D.)

Heed to life and doctrine

Two outstanding things are to be noted in the text; first of all, the connection between our
doctrine and ourself: Take heed unto thyself and unto thy doctrine; and, secondly, the
connection between two great results: So shalt thou save thyself and them that hear thee. Take
heed to save yourself. That is the best way to save them. Take heed to thy doctrine. Yes, take
heed to thyself, and thy doctrine will take heed of itself. Now, let me just run over that chain of
thought. I am going to take the things the reverse way. Take heed unto thy doctrine. There is a
deal of talk about doctrine at the present day, with some wisdom in it and a great deal of folly.
Downright good people are going about saying, Doctrine does not matter; life is everything.
Now, if that merely means that doctrines unpractised and which are hypocrisy are worthless, it
does not say enough; they are accursed. But that is not just what is meant. I think that it is often
taken to mean this--that it does not matter at all what a man believes; it does not matter at all
what a man teaches about God, about the human soul, about salvation, about faith and duty, if
only the mans heart be right, and if he means well. Now, to a certain extent, that is true. There
are doctrines and there are doctrines; and I wish we had two very distinct names to indicate
those utterly diverse classes of beliefs. If a man eats bread and meat every day, as much as he
wants, it really matters very little if that mans doctrines about the chemistry of meat and bread
are nonsense. He may be under utter delusions as to the way the meat and bread feed his body.
If the man cats wholesome meat and wholesome bread, that is everything. If another man holds
the most orthodox theories of chemistry and of physiology and of nutrition, and is not eating the
actual meat and bread, then he dies. The other man lives in spite of his false doctrine. Now, that
is true to a certain extent of theological beliefs. There are elaborate and subtle and noble
theories about the inner, mysterious nature of God, the construction of Christs person, the
ultimate decrees of God, the precise explanation of how the dying love and obedience of Jesus
Christ cleanses us actually from sin--theories and explanations of how these things are and are
done; and I am bound to own frankly that it does not matter very much what a man thinks about
this. If that man with his whole full heart lives on the Lord Jesus Christ, and takes Him to be his
real Saviour from real sin, and has His Holy Spirit dwelling in him--ah, he is feeding on the
bread of life; and even if his theories of how that bread of life is life to us are not quite correct it
is a small matter; at least, it is a small matter by comparison with a man who is for ever teaching
and working and battling about the theories and the explanations, while his heart is a desolate
howling wilderness, with no love of God, no love of man, in it. But now let me say this. It is a pity
that such questions should be raised. You cannot answer them quite rightly. You must give
replies that may be misused and misinterpreted. There ought to be no such antagonism. Still, if
the question comes up let us speak the truth. But now there is another class of doctrines--beliefs
which are things not of the mere intellect, not of speculation, but which are convictions of the
heart, which throw a man into a certain attitude towards God, and towards duty, and towards
sin, and towards holiness. And it matters a great deal to a man what he believes about these. It
counts for everything. But mark you, now, I mean what he believes not with his head, but with
his heart, with his very being; and the only faith that the Bible deals with and speaks of as saving
faith, is not the faith of the correctest theological intellect, but it is a faith which is the outgoing
of a mans soul, of his whole being. The poor dying thief on the cross believes with the despairing
outgoing of his heart to Christ to make him a good man. Yes, and it saves him. If a man believes
that fire will not burn him, he will pay for that heresy. If a man has a mistaken notion how it is
that fire has got heat in it, and how it warms and serves man, that does not so much matter, so
long as he makes a rightful use of the fire; but if he has delusions about the relations of fire to
himself, he pays for it. Now, I want to say something about doctrines. I want to say it with a little
personal feeling, because if doctrines are so trivial (doctrines meaning teaching), then preaching
is hardly worth doing. But I believe in preaching, not as we ignorant, half-hearted men do it, but
as the great saints and heroes of Christendom have done it. It will be done by teaching--the
teaching that comes with the very power of God in it. Doctrines? Why, the greatest thing within
these last centuries this world has seen--the reformation in Europe--all grew out of one new
thought about God, or, rather, the recovering of a lost thought about God--a new grand
conviction that God is the living, loving, warm-hearted God, a Spirit whom men worship in
spirit and in truth; not the horrible, mechanical, materialized God of priestcraft and
superstition. And it all grew out of a doctrine; but, mark you, not a theory of the intellect spun
out of things we knew nothing about and should not try to understand, but a great heart-belief
about the living God. Therefore, Take heed unto thy doctrine, surely is addressed to men that
are not orthodox? No, Paul addressed it to the orthodox Timothy, Take heed to thy teaching.
But if a man has once learnt a form of sound words, surely he does not need to be guarding, and
watching, and studying, and examining his preaching and his teaching? Does he not? Do you
think that, having once seen the truth, having once learnt it, will guard a man from perverting
it? No, try that with any secular accomplishment. Learn a language, and then give over
practising it. Give over pains to keep up your accuracy and your fluency; and how long will you
retain it? How soon will errors creep in? Ah! I tell you that a great many men think that they are
preaching the orthodox doctrines which they were taught, and through indulgence or
slothfulness, or through the unconscious pressure of one-sidedness and error, which the mis-
shapen make of every common, frail, erring mans soul and intellect imposes upon his thinking
and teaching, they have gone far astray. I do not mean, perchance, that the man actually says
things that are false; but, mark you, you may make utter distortion of Gods portrait if you are
always working at the bits you like best, dwelling on a one-sided conception of Him. Now I must
go on to the rest of my text very rapidly, but I can do it much more briefly. What I have to try to
show you is that, while our doctrine is that by which we influence others, the best way to keep
our doctrine true and right is to look after our heart. All, doctrines are one thing when they come
from a man, simply repeated by hearsay at second hand, and preached just as things of the
intellect, but they are another thing when they come out of a mans heart. Oh! I think it almost
has an unhallowed effect to hear the story of the atonement argued out in a controversial
fashion. (Professor Elmslie.)

Both save thyself and them that hear thee.--

By what means may ministers best win souls?

I. Ministers duty is in three things here--

1. Take heed unto thyself. Thou art set in a high office, in a dangerous place; take good and
narrow heed, look well to thyself, thy heart and way.
2. Take heed unto thy doctrine. Though thou be never so well-gifted and approved both of
God and men; though thou be an extraordinary officer, as Timothy was; yet take heed
unto thy doctrine.
 3. Continue in them. This hath relation, it appears, unto 1Ti 4:12-15, as well as unto the
preceding part of this verse.
(1) Continue in thy work. Thou who art a minister, it is a work for thy life-time, and not
to be taken up and laid down again, according as it may best suit a mans carnal
inclinations and outward conveniences.
(2) Continue in endeavours after greater fitness for thy work. No attainments in fitness
and qualifications for this work can free a man of the obligation that lies on him to
increase and grow therein more and more.
(3) Continue in thy vigour and painfulness and diligence.

II. The double advantage proposed to encourage ministers to this hard duty.
1. Thou shalt save thyself. Thy own salvation shall be promoted and secured thereby. But
how doth faithfulness in the ministry of the gospel further the ministers salvation?
(1) Faithfulness in mans generation-work is of great use and advantage to salvation.
Well done, good and faithful servant.
(2) Thou shalt save thyself from the guilt of other mens sins and ruin, if thou be faithful
in the ministry. Thou hast delivered, or saved, thy soul, (Eze 33:9).
(3) Faithfulness and painfulness in the ministry of the gospel promote a mans own
salvation, in so far as the work of Christianity is woven in with the right discharge of
the office of the ministry. Many ministers can say, that if they had not been ministers,
they had in all appearance lost their souls.
2. Thou shalt save them that hear thee. There is little hope of that mans being useful to save
others, that minds not his own salvation: and therefore the apostle puts them in this
order, thyself, and then, them that hear thee. Thou shalt save them. The great end of
both preaching and hearing is salvation; and if salvation were more designed by
preachers and hearers, it would be more frequently the effect of the action. Thou shalt
save them. Not that ministers are of themselves able by all their endeavours to carry on
this great end; they are only Gods tools and instruments (1Co 3:6-7). Concerning this--
(1) We find that the Lord hath appointed this great ordinance of the gospel-ministry for
this end--the saving of men (Eph 4:11-13).
(2) He hath also given many promises of His presence, blessing, and success, to follow
and attend them whom He sends on this great errand.
(3) He hath also revealed much of His mind about ministers duty in order to this end of
saving men. This also makes the end more hopeful.
(4) We find that the Lord doth qualify and fit them whom He makes successful. He
makes men able ministers of the New Testament, the word of life (2Co 3:5-6). Now
we return to the question to be resolved, by what means may ministers best win
souls?

I. What this text speaks about this matter. It looks two ways upon this question.
1. Take heed unto thyself.
(1) Take heed that thou be a sound and sincere believer.
(2) Take heed to thyself, that thou be a called and sent minister. This is of great
importance as to success. He that can say, Lord, Thou hast sent me, may boldly
add, Lord, go with me, and bless me.
(3) Take heed unto thyself, that thou be a lively, thriving Christian. See that all thy
religion run not in the channel of thy employment. It is found by experience, that as
 it fares with a minister in the frame of his heart and thriving of the work of God n
his soul, so doth it fare with his ministry both in its vigour and effects. A carnal
frame, a dead heart, and a loose walk, make cold and unprofitable preaching.
(4) Take heed unto thyself in reference to all the trials and temptations [which] thou
mayest meet with. Be on your guard; watch in all things (2Ti 4:5). No men are shot
at more by Satan than ministers; and he triumphs not more over the foils of any than
theirs: and Christ is liberal in His warnings of dangers, and in His promises of help in
them.
2. Take heed unto thy doctrine. Art thou a minister? thou must be a preacher; an
unpreaching minister is a sort of contradiction.
(1) Take heed unto thy doctrine, that it be a Divine truth. Let a man speak as the oracles
of God (1Pe 4:11). And therefore it is needful that ministers be well acquainted with
the Holy Scriptures. [It is] a bad token of the temper of that man that relishes any
book more than the Word of God.
(2) Take heed unto thy doctrine, that it be plain, and suited to the capacity of the
hearers. Learned preaching, as it is called, is a vanity, pleasing principally to such
as neither design nor desire edification. Two things would help to plain preaching--
(a) Clearness of knowledge. The alleged depth of our doctrine often proceeds from
our own darkness.
(b) Humility and self-denial.
(3) Take heed unto thy doctrine, that it be grave and solid and weighty. Sound speech,
that cannot be condemned (Tit 2:8).

II. But now we come to the second thing proposed,--to give some answer to this question
from other things in the Word. And I shall--
(I) Show some things that must be laid to heart about the end,--the saving of souls,
(II) And then shall give some advice about the means,
(I) About the end--the winning of souls. This is, to bring them to God. It is not, to win them to
us, or to engage them into a party or to the espousal of some opinions and practices, supposing
them to be never so right and consonant to the Word of God; but the winning of them is, to
bring them out of nature into a state of grace, that they may be fitted for, and in due time
admitted into, everlasting glory. Concerning which great end, these few things should be laid
deeply to heart by all that would serve the Lord in being instrumental in reaching it--
1. The exceeding height and excellency of this end is to be laid to heart. It is a wonder of
condescendence, that the Lord will make use of men in promoting it: to be workers
together with God in so great a business is no small honour.
2. The great difficulty of saving souls must be laid to heart. The difficulty is undoubted: to
attempt it is to offer violence to mens corrupt natures, and a storming of hell itself,
whose captives all sinners are. Unless this difficulty be laid to heart, ministers will be
confident of their own strength, and so miscarry and be unfruitful.
3. The duty of winning souls must be laid to heart by ministers. That it is their principal
work, and they are under many commands to endeavour it.
4. The great advantage there is to the labourer by his success is to be pondered. Great is the
gain by one soul: He that winneth souls is happy as well as wise (Pro 11:30; Dan
12:8). Won souls are a ministers crown and glory and joy (Php 4:1; 1Th 2:20).
(II) For advice about the means, I shall add these few, besides what hath been said--
1. Let ministers, if they would win souls, procure and retain amongst the people a
 persuasion of their being sent of God. That they are Christs ministers (1Co 4:1).
2. Let ministers, if they would win souls, purchase and maintain the peoples love to their
persons.
3. It would further the winning of souls, to deal particularly and personally with them. Not
always nor altogether in public (Col 1:28; Act 20:20-21).
4. Ministers must pray much, if they would be successful. The apostles spent their time this
way (Act 6:4). Many good sermons are lost for lack of much prayer in study. But because
the ministry of the Word is the main instrument for winning souls, I shall therefore add
somewhat more particularly concerning this and that both as to the matter and manner
of preaching.
(1) For the subject matter of gospel-preaching, it is determined by the apostle expressly
to be Christ crucified (1Co 2:2).
(2) As for the manner of successful preaching, I shall give it in a negative and positive
from these two places-- 1Co 1:17; 1Co 2:1-4. I shall only instance in things that this
Scriptural negative doth check and reprove in the way of preaching.
(a) The establishing and advancing of Divine truth upon the foundation of human
reason.
(b) It is to preach with excellency of speech and words of mans wisdom, when men
think to reach the gospel-end on sinners by force of even spiritual reason and
persuasion.
(c) This also is checked in the apostles words--the setting forth the beauty of the
gospel by human art. The truth of the gospel shines best in its bare proposal, and
its beauty in its simple and naked discovery.
(3) The positive is--In demonstration of the Spirit and of power (1Co 2:4).
(a) Paul preached so, as gave a demonstration that the Holy Ghost was in him,
sanctifying him.
(b) Paul preached so, as gave a demonstration that the Spirit of God was with him,
assisting and helping him in his work.
(c) Paul preached so, as [that] a demonstration of the power of the Holy Ghost was
given to the hearts of the hearers.

III. To conclude: you that are ministers, suffer a word of exhortation. Men, brethren, and
fathers, you are called to a high and holy calling: your work is full of danger, full of duty, and full
of mercy. And, lastly, for people. It is not unfit that you should hear of ministers work and duty
and difficulties: you see that all is of your concernment; all things are for your sakes, as the
apostle in another case. Then only I entreat you--
1. Pity us. We are not angels, but men of like passions with yourselves.
2. Help us in our work. Ii you can do anything, help us in the work of winning souls.
3. Pray for us. How often and how earnestly doth Paul beg the prayers of the churches! (R.
Trail, M. A.)

Soul saving to be aimed at

I do not believe that a devout minister ever yet went to his pulpit with a single-eyed desire to
do good and to glorify his Saviour, without some measure of Divine blessing upon his efforts.
The most valuable hint I ever received came to me from a baker in Saratoga. I had been
preaching there during my ministerial boyhood. The baker met me the next day, at the railway
station, and said: I believe you are the young man who spoke in our meeting-house yesterday.
Yes; I am. Well, said he, I felt sorry for you; because I thought you did not know what
cultivated and critical people there are here in summer. But I have noticed that if a minister can
convince the people in the first five minutes that he only aims to save their souls, he will kill all
the critics in the house. That was one of the wisest things ever uttered. It ought to be written on
the walls of every theological seminary and every pastors study. (T. Cuyler.)

1 TIMOTHY 5

1TI 5:1-2
Rebuke not an elder.

Christian reproofs

I. The necessity and the nature of Christian reproof are both suggested. Though age was
always to be reverenced, even those in advanced life were to be rebuked when their conduct was
inconsistent with their Christian profession. This requires not only a sincere regard for our
brothers welfare, but also at times considerable moral courage. Some find it by no means easy
to point out faults even to their own children; but they fairly tremble at the idea of being faithful
to those who are in a better social position than themselves, or to those whose age, experience,
or learning give them in other departments of life influence and authority. All who have sought
to do this are conscious of its difficulty. Speak as you may, you will not improbably offend; for
your brother needs as much grace to listen as you need to speak.

II. The mode and spirit in which Christian reproof should be given in specified cases is
suggested by the apostle here: Rebuke not an elder, but entreat him as a father; and the
younger men as brethren; the elder women as mothers; the younger as sisters; with all purity.
The word translated rebuke means to reprimand sharply, to chide in a rough or arrogant
manner, or in a domineering temper; and this is condemned by all the teaching of our Lord
about humility and charity. In pointing out faults, we are to be reverent and cautious, as well as
earnest and manly; and in discharging this duty of the Christian life we are called upon in the
first place to be--
1. Reverent towards age. Rebuke not an elder should be, Rebuke not an elderly person.
The apostle makes no reference here to official standing, but to age. This is obvious from
the fact that he speaks first of older and younger men, and then of older and younger
women. Ours should be the spirit of Samuel, who, even when he had to convey a message
from God, modestly hesitated, waiting for a good opportunity to deliver it, and then
spoke with the reverence due to Elis age.
2. Love towards the brethren should be conspicuous in every word of reproof. Not anger, nor
hatred, nor suspicion, but love--for they are our brothers in Christ.
3. Purity towards women, in thought, as well as in word and act. Nowhere was the
exhortation more necessary than in Ephesus, and no one needed it more than Timothy,
whose interviews with them were of necessity frequent. (A. Rowland, LL. B.)

Brotherly rebuke
Mr. Rothwell, surnamed by the godly of his day the Rough Hewer, from the solemn and
powerful manner in which he opened up the corruptions of the human heart, and delivered the
judgments of God against all iniquity, was, in his early days, a clergyman without any true sense
of religion: he was brought to know the power of Divine things through an admonition given to
him by a godly Puritan. Clarke, in his Lives, says, He was playing at bowls among some
Papists and vain gentlemen, upon a Saturday, somewhere about Rochdale, in Lancashire. There
came into the green to him one Mr. Midgley, a grave and godly minister of Rochdale, whose
praise is great in the gospel, though far inferior to Rothwell in points and learning, He took him
aside, and fell into a large commendation of him; at length told him what a pity it was that such
a man as he should be companion to Papists, and that upon a Saturday, when he should be
preparing for the Sabbath. Mr. Rothwell slighted his words, and Checked him for his meddling.
The good old man left him, went home, and prayed privately for him. Mr. Rothwell, when he
was retired from that company, could not rest, Mr. Midgleys words stuck so deep in his
thoughts. The next day he went to Rochdale Church to hear Mr. Midgley, where it pleased God
so to bless the Word that he was, by that sermon, brought home to Christ. The earnest man
who was sent by his Master upon this errand of rebuke, must have felt that he was well rewarded
for his holy courage in the after usefulness of Mr. Rothwell; but even had the message failed to
bless the person to whom it was delivered, it would not have lacked a recompense from the
Great Taskmaster. (C. H. Spurgeon.)

1TI 5:4; 1TI 5:8; 1TI 5:16

But if any widow have children or nephews.
--
Home responsibilities
We are reminded here--

I. That home responsibilities are to be accepted as the appointment of God. The sacredness of
family relationship is constantly insisted upon both in the Old Testament and the New. All
transgressions against it were severely punished under the Mosaic economy, and were
condemned still more solemnly by our Lord. A word of exposition on the first clause in the
fourth verse is desirable, If any widows have children or nephews, let them (i.e., not the
widows, but the children or nephews) learn first to show piety (filial love) at home. The word
nephews is used by our translators in its old English sense, and is rendered in the Revised
Version by its nearest modern equivalent, grand children, for in the writings of Chaucer, Sir
Thomas More, and John Locke, nephews is used to denote grandchildren. And similarly, when
it is said they are to requite their parents, more is included than fathers or mothers, for the
apostles word is equivalent to the Scotch forbears, for which the English language has no
exact synonym. The idea is that we owe a debt of gratitude to those from whom we have derived
existence, and to whom we owe the support, care, and education we have received. We are
bound to see that to the utmost of our ability their wants in old age are met.

II. That among our God-given responsibilities is the duty of labouring for the support of the
weak. Among the blessings of our human relationships is this: that honest work is necessitated.
We have seen instances in which a young fellow who has spent all his salary on cigars, dress, and
amusements, has after his marriage buckled to work, and displayed an energy and ability for
which none had given him credit before. Many a brave young wife and self-sacrificing mother
has been ennobled through her home duties, having completely abandoned the foolish and
trivial pursuits to which she was once addicted. And what numberless instances there are of
men, whose diligence and self-abnegation are beyond praise, who have become what they are by
first feeling the responsibility of caring and working for a widowed mother!
 III. Paul emphatically declares that those who fail in these responsibilities have denied the
faith and are worse than infidels. Stern as the words are, they are true! Even the heathen,
certainly the better class of them, were wont to acknowledge filial duties, and would have
condemned cynical disregard of parents and refusal to fulfil natural duties towards them. This is
an offence against humanity, and therefore, in the deepest sense, an offence against Christ. But a
Christian professes to have higher motives in duty than others. Let us never for get that the test
of character is to be found in family relationships rather than in those which are ecclesiastical;
and that it is in the home first and chiefest of all that Christs disciples are to adorn the doctrine
of God their Saviour. (A. Rowland, LL. B.)

Piety at home.--
Life at home
A church within a church, a republic within a republic, a world within a world, is spelled by
four letters--Hornet If things go right there, they go right everywhere; if things go wrong there,
they go wrong everywhere. The door-sill of the dwelling-house is the foundation of Church and
State. A man never gets higher than his own garret or lower than his own cellar. In other words,
domestic life overarches and underguides all other life. George Washington commanded the
forces of the United States, but Mary Washington commanded George. Chrysostoms mother
made his pen for him. As individuals, we are fragments. God makes the races in parts, and then
He gradually puts us together. What I lack, you make up; what you lack, I make up; our deficits
and surpluses of character being the wheels in the great social mechanism. One person has the
patience, another has the courage, another has the placidity, another has the enthusiasm; that
which is lacking in one is made up by another, or made up by all. Buffaloes in herds; grouse in
broods; quails in flocks; the human race in circles. Our usefulness, and the welfare of society,
depend upon our staying in just the place that God has put us, or intended we should occupy.
For more compactness, and that we may be more useful, we are gathered in still smaller circles
in the home group. And there you have the same varieties again; brothers, sisters, husband, and
wife; all different in temperaments and tastes. It is fortunate that it should be so. If the husband
be all impulse, the wife must be all prudence. If one sister be sanguine in her temperament, the
other must be lymphatic. Mary and Martha are necessities. Then there are those who will, after
awhile, set up for themselves a home, and it is right that I should speak out upon these themes.
1. My first counsel to you is, have Jesus in your new home, if it is a new home; and let Him
who was a guest at Bethany be in your new household; let the Divine blessing drop upon
your every hope, and plan, and expectation. Those young people who begin with God end
with heaven.
2. My second advice to you in your home is, to exercise to the very last possibility of your
nature the law of forbearance. Prayers in the household will not make up for everything.
Some of the best people in the world are the hardest to get along with. Sometimes it will
be the duty of the husband and sometimes of the wife to yield; but both stand
punctiliously on your rights, and you will have a Waterloo with no Blucher coming up at
nightfall to decide the conflict. The best thing I ever heard of my grandfather, whom I
never saw, was this: that once, having unrighteously rebuked one of his children, he
himself--having lost his patience, and, perhaps, having been misinformed of the childs
doings--found out his mistake, and in the evening of the same day gathered all his family
together, and said: Now, I have one explanation to make, and one thing to say. Thomas,
this morning I rebuked you very unfairly. I am very sorry for it. I rebuked you in the
presence of the whole family, and now I ask your forgiveness in their presence. It must
have taken some courage to do that.
3. I advise, also, that you make your chief pleasure circle around about that home. It is
 unfortunate when it is otherwise. If the husband spend the most of his nights away from
home, of choice and not of necessity, he is not the head of the household; he is only the
cashier. If the wife throw the cares of the household into the servants lap, and then
spend five nights of the week at the opera or theatre, she may clothe her children with
satins, and laces, and ribbons that would confound a French milliner, but they are
orphans.
4. I advise you also to cultivate sympathy of occupation. Sir James McIntosh, one of the
most eminent and elegant men that ever lived, while standing at the very height of his
eminence, said to a great company of scholars: My wife made me. The wife ought to be
the advising partner in every firm. She ought to be interested in all the losses and gains
of shop and store. She ought to have a right--she has a right--to know everything. Your
gains are one, your interests are one, your losses are one; lay hold of the work of life with
both hands. Four hands to fight the battles. Four eyes to watch for the danger. Four
shoulders on which to carry the trials. It is a very sad thing when the painter has a wife
who does not like pictures. It is a very sad thing for a pianist when she has a husband
who does not like music.
5. I have one more word of advice to give to those who would have a happy home, and that
is: let love preside in it. (T. De Witt Talmage.)

Home, sweet home

How many are longing for grand spheres in which to serve God. They admire Luther at the
Diet of Worms, and wish they had some such daring opportunity in which to exhibit Christian
character. Now, the apostle comes to such persons, in my text, and says: I will show you a place
where you can exhibit all that is grand, and beautiful, and glorious in the Christian character,
and that place is the domestic circle. Let them learn first to show piety at home. Indeed, if a
man does not serve God on a small scale, he never will serve Him on a large scale. I propose to
speak to you of home as a test, of home as a refuge, of home as a political safeguard, of home as
a school, of home as a type of heaven.

I. The home, in the first place, is the most powerful test of ones character. A mans
disposition in public may be in gay costume, while in private it is in deshabille. The play actor
does differently on the platform from the way he does behind the scenes; and public life is often
a very different thing from private life. A man will receive you in his parlour with so much
gracefulness that he seems to be the distillation of smiles, while in his heart there is a swamp of
nettles. Private life is often public life turned wrong side out. The lips that drop with myrrh and
cassia--the disposition that seems to be warm and bright as a sheaf of sunbeams, may only be a
magnificent show-window to a wretched stock of goods. The harp that all day sang like an angel,
may at night grate like a saw. There are those who are philanthropists in public life, who in
home life are the Nero with respect to their slippers and their gown. The great Newton, after he
had spent half of his life on one manuscript, came into his study one day and found that his dog
had torn the manuscript to pieces. All he said was: Little Diamond, you know not how much
trouble you have given your master. Audubon, the great ornithologist, with gun and pencil,
went all through the forests of this country for the purpose of bringing down and sketching the
birds of the land; then went home, put the valuable documents in a trunk, and, after an absence,
found that the rats had completely devoured the manuscripts, so that again he took gun and
pencil, and again went through the forests of the land, reproducing that which was destroyed;
while there are many in private life who, at the loss of a pencil or an article of clothing, will act as
though they had met with a severe and irreparable loss, and will blow sharp, and loud, and long
as a north-east storm. Let us learn to show piety at home.
 II. Again: I remark that home is a refuge. The home is the tent we pitch to rest in, our
bayonets stacked, our war caps hung up, our heads resting on the knapsack until the morning
bugle sounds, warning us to strike tent and prepare for marching and action. Oh, what a
pleasant place it is to talk over the days victories, and surprises, and attacks, seated by the still
camp-fires of the domestic circle. Life is a stormy sea. With shivered mast, and torn sail, and
hulk aleak, we put into the harbour of home. Into this dry-dock we come for repair. Blessed
harbour! The candle in the window is to the labouring man the lighthouse guiding him into port.
May God pity the poor miserable wretch who has not any home.

III. Again: I remark that the home is a political safeguard. The safety of the State depends
upon the character of the home. The Christian hearthstone is the only foundation for a Republic.
In the family virtues are cultured which are a necessity for the State; and if there be not enough
moral principle to make the family adhere, there cannot be enough political principle to make
the State adhere. No home, no free institution. No home makes a nation of Goths and Vandals;
makes the Nomads of Central Asia; makes the Numidians of Africa, changing from month to
month, and from place to place, as the pasture happens to change.

IV. I go further, and speak of home as a school. Old ground must be upturned by a subsoil
plough, and harrowed and re-harrowed, and then it will not yield as good a crop as new ground
with less culture. Now, infancy and childhood are new ground, and all that is scattered over that
ground will yield luxuriantly. Make your home the brightest place on earth if you would charm
your children into the high path of rectitude and religion. Do not always have the blinds turned
the wrong way. Let Gods light, that puts gold on the gentian and spots the pansy, stream into
your windows. Do not expect your children to keep step to a dead march. A dark home makes
bad boys and bad girls to be bad men and bad women. Above all, take into your homes thorough
Christian principle. (T. De Witt Talmage.)

Home piety

I. Our first endeavour will be to show what piety is. This is all the more needful, as mistakes,
numerous and fatal, exist on this vital subject, not only in the world, but also in the Church. It is
the mind that was in Christ, leading us to walk as He also walked.
1. Piety has its principles. It is not like a tree without a root; or a stream without a spring. It
is originated, sustained, and cherished by an experimental acquaintance with God in
Christ; for this is life eternal, to know Thee, the true God, and Jesus Christ whom Thou
has sent. Here, then, we have the principles of piety--knowledge, faith, love, submission,
and holy fear. A cluster of good things; the soul and spirit of true religion; the gift of the
Divine hand; the fruit of the Spirit; the purchase of Messiahs blood; and the earnest of
everlasting life.
2. Piety has its enjoyments. Her ways are ways of pleasantness, and all her paths are peace.
She is a tree of life to them that lay hold upon her. The forgiveness of sins, access to God
as a Father, the communion of Saints, the hope of everlasting life, the possession of a
new nature, constitute a well-spring of blessedness to the humble, believing, obedient
soul.
3. Piety has its duties. If ye love Me, said the Saviour, keep My commandments; not every
one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven, but he that
doeth the will of My Father which is in heaven. With what frequency and earnestness
has practical piety been enforced in the law and the prophets, as also by our Lord and
His apostles!
 II. We proceed to show where piety is to be made manifest. If the principles and rootlets of
piety be out of sight, their existence and power may easily be made apparent. Vegetable life in
this sweet jessamine, or in yonder blushing rose, is far beyond our ken; but the effects of life are
plain enough to be seen--the rind, the bud, the leaf, the flower, tell us that life is there. As to
animal life--the sparkling eye, the ruddy countenance, the cheerful voice, the active limb, show
us that life is there; but it is as much a mystery as ever; as far out of sight as ever. Steam, as it
lies in the bosom of the boiler, is invisible; but the stroke of the piston, the sweep of the u heel,
and the speed of the train, as well as the condensing power of the atmosphere, tell us that it is
there. So of piety: much of it is hidden from the public gaze--its depths are not seen. Christian
life is hid with Christ in God. Yet if spiritual life exists, it will give proof of its existence and
power. Hence at Antioch, when Barnabas had seen the grace of God, he was glad. And
exhorted them all that with purpose of heart they would cleave unto the Lord. Fire must burn, a
fountain must flow, a good tree cannot bring forth bad fruit--Therefore show piety.
1. In general, wherever the providence of God may place you. The shop, the ship, the market,
the farm, the factory, the counting-house, will afford you opportunities for confessing
your Lord.
2. In particular, let your piety appear at home. Show to those around you, that the fear and
love of God control your desires, purposes, words, and deeds; whatever your relation to
the family circle--in whatever department your duty lies, act your part with cheerfulness,
fidelity, and to the extent of your ability. See, that your piety is such as never can be
reasonably questioned.
(1) Shows its reality; let the root of the matter spring up and bring forth good fruit.
(2) Maintain its spirit, humble, gentle, kind, forgiving: Let this mind be in you, which
was also in Christ Jesus.
(3) Manifest its power, to restrain you from evil, to sustain and comfort and bless you,
amid the ills of life; and to enable you by a patient continuance in well-doing, to seek
for glory, honour, immortality, and eternal life. Mind that your piety be uniform; let
no child be forgotten, no aged parent neglected, no poor widowed relative forsaken,
no duty omitted. One word more: let your home religion be steady and growing; and
as a general rule, rather seen, and felt, than heard.
3. The considerations by which this important duty may be enforced are numerous and
weighty. Would to God we could rightly see and feel them. God, our Saviour, has made
Christian believers a chosen generation, a royal priesthood, a holy nation, a peculiar
people, to show forth the praises of Him who has called them out of darkness into His
marvellous light. And shall they not do His pleasure? Shall not Christian people
acknowledge their Owner--and the claims of Him who hath made, redeemed, and saved
them--by giving up themselves to His service, by glorifying Him, both at home and
abroad, in their body and spirit, which are His? Besides, as members of the family circle,
are we not bound to promote its comfort, safety, and welfare to the extent of our ability?
If you feel any interest in the prosperity of the Church, the conversion of poor sinners,
the general good of society, show piety at home. Be followers of them who through faith
and patience inherit the promises. Tread in the steps of faithful Abraham, the pattern of
believers, and the friend of God, who commanded his children and household after him
to keep the way of the Lord. Drink into the spirit of Joshua, who served the Lord himself,
and put forth all his strength to lead his family to do likewise. (J. J. Topham.)

The Christian at home

Some characteristics of home piety.
1. A careful respect for the rights of each member of the family. It is our first duty to be just
 towards each other, and a duty which is obligatory all round, as between husband and
wife, parents and children, brothers and sisters, families and their relatives, employers
and servants. It is not always easy to be just. It requires thoughtful consideration and
some power of imaginative sympathy even on the part of those who desire to do as they
would be done by. A great deal of the wrong that is suffered in the world arises out of
unwitting injustice. Some persons are grossly and habitually unjust to those about them,
misrepresenting their opinions, and imposing upon them sacrifices of feeling and
trouble, while in other respects they are singularly generous. Another frequent cause of
unhappiness in families is the partiality shown to a favourite child. This also justice
forbids.
2. Next to careful respect for the rights of others I may mention great forbearance in
asserting our own. A small thing in family life, but most significant as an index to
character, is the self-pleasing with which some persons secure their own preferences at
table. Even if they make a show of giving up what others like, they do it so ostentatiously
that their generosity is generally declined. But real self-denial, that can find pleasure in
the gratification of others, will conceal its preferences so that they may enjoy what they
like without knowing that it is at the expense of any one else.
3. A third characteristic of home piety is the endeavour to please those about us for their
good. A cheerful manner, a flow of wise and genial conversation, sparkling here and
there with some bright coruscation of wit, flavoured always with the salt of cultured
taste, and sometimes suggestive of serious thoughts, is a fine means of pleasing and
benefiting others. Show piety at home by learning to talk well and wisely.
4. Lastly, piety should be shown at home in a devout regard for the honour of God. At the
principal meals of the day, and morning or evening, if not both morning and evening,
reverence should find suitable expression in acts of worship. You must be guided by your
own sense of fitness as to what arrangements you shall make for this purpose. Let us
systematically choose the good part, seek first the kingdom of God and His
righteousness, endeavour to catch the spirit of our Master, and let its influence be
diffused throughout our whole life. (E. W. Shalders, B. A.)

Piety at home
The radiance of a Christian character is to shine around the family hearth. In most minds the
word home awakens emotions both sweet and solemn. Our tenderest relations, our strongest
affections, our highest joys, our deepest sorrows, all are touched by the thought of home. The
great duty which our text enjoins is the cultivation of piety at home.

I. Home is the place where character is most tested; and if piety be not shown there, it cannot
be shown anywhere. Our real character is not so much shown in what we do intentionally and
with a purpose, as in what we do impulsively and without reflection. Abroad in the world men
may wear a cloak--they may deceive others, they may deceive themselves as to their true
character; but at home the cloak generally slips aside, the true character comes out, and those
who see them in their unguarded hours know them as they really are. Often a word, a look, or
even a gesture in the family will give more insight into a mans heart than years of observation of
his public life. The close intercourse of home life tries as well as reveals the real character. That
which tries character also helps to form it. Home not only shows what we are, it helps to make
us what we shall be for ever. The education which is deepest and most enduring is that of the
home school.

II. Home is sometimes the scene of our deepest sorrows: and piety is the best help to enable
us to bear these. The causes which disturb the happiness of home are manifold. Unwise
marriage unions are the cause of much family misery. Bad habits are a frequent occasion of
home sorrow, Evil tempers sometimes ruin the happiness of home. A practical carrying out of
our text would speedily correct the evils to which we have referred, and change the character of
the home-life where they have been endured. Were all the members of a family to learn to show
piety at home, what a scene of blessedness that would be! But there are other trials which
sometimes convert the home into a house of mourning, and which piety alone can enable us to
meet. There are homes in which the pinching of poverty has to be endured. There are homes
where disease presses with his heavy hand; and homes over which death spreads his black and
chilly wing. But if there be only one pious member of the family, how the others will look to him
and lean upon him in their hour of bereavement and sorrow! The influence acquired by
consistency of character now operates for the good of his afflicted friends.

III. Home ought to be the scene of our highest joy; and piety is the only means to make it so,
The mutual love and confidence so essential to family happiness, can be produced and secured
by nothing so certainly as by a common affection for the Saviour. How blessed are the ties of
nature when they are sanctified and strengthened by grace! (G. D. Macgregor.)

Selfish children
An old Virginia minister said lately, Men of my profession see much of the tragic side of life. I
have seen men die in battle, have seen children die, but no death ever seemed so pathetic to me
as the death of an aged mother in my church. I knew her first as a young girl, beautiful, gay, full
of joy and hope. She married and had four children. Her husband died and left her penniless.
She sewed, she made drawings, she taught, she gave herself scarcely time to eat or sleep. Every
thought was for her children, to educate them, to give them the advantages their father would
have given them had he lived. She succeeded. She sent her boys to college and her girls to
school. When all came home they gave themselves up to their own selfish pursuits. She lingered
among them some three years, and then was stricken with mortal illness brought on by
overwork. The children gathered around her bedside. The oldest son took her in his arms. He
said, You have been a good mother to us. That was not much to say, was it? It was much to her,
who had never heard anything like it. A flush came over her pallid face, and with faint voice she
whispered, My son, you never said so before! (Dr. Hoge.)

John Gough and his mother

I remember, when my father was away in the Peninsular war, my mother, who used to work
lace very nicely (and she grew very nearly blind by it), went one day from Sandgate to Dover,
eight and a half miles, to sell it. I went out to play, having the whole day to myself till she came
back. I was a famous reader when I was a little bit of a thing, and I never remember the time
when I learned to read, and I cant remember when I could not read with the book the wrong
side up. As I was playing, a boy came up to me and said, Johnny Gough, Mr. Purday wants you
in the library. Well, I ran into the library, and I remember being taken into a little room, and a
girl dipped her hands in water and rubbed my face, and brushed my hair back, to make me look
decent, and then took me into the reading-room, where there was a venerable looking
gentleman, whom I distinctly remember they called my lord. Mr. Purday said, This is the boy
I was speaking of; and he then put a newspaper into my hands, and asked me to read a certain
column to him, which I did. He gave me a five-shilling piece; another gentleman gave me
sixpence; and the proprietor of the library gave me two pennies. Oh I how rich I was! I went out
to play with the boys; I put my hands in my pockets now and then, and jingled my money, and
then went on playing again. After a while a boy came to me and said, Johnny, your mother has
got home. I ran into the house, and there sat my poor mother upon a stool, faint and weary,
with her basket of lace at her side. Her face was buried in her hands; I heard her sob, and I never
could bear to hear my mother cry. Mother, mother, said I, what is the matter? My poor
child, she said, I have not sold a farthings-worth to-day, and what we shall do God only
knows! Said I, Mother, just look at this! and she did look at it; and she said, Why John,
where did you get that? I have been into the library; one gentleman gave me that, another gave
me that, and Mr. Purday gave me these two pennies. My mother went upon her knees, clasped
me around the neck, lifted up her eyes, thanked God, and then gave me a halfpenny all to
myself! And what do you suppose I did with it? I went out and changed it into two farthings, and
I never enjoyed money as much as that all the days of my life. (J. B. Gough.)

A widows trust in God

M. Poinsot, the devoted Protestant Scripture-reader at Charleroi, has been much blessed in
his arduous and heroic work for Christ. He says in his journal--I visited a poor woman of
seventy-six years of age, alone, poor, and ill. I said to her, The nights must seem very long to
you, being always alone? If I were alone, she replied, I should have been dead long ago, but I
have a Friend who never leaves me day nor night; I commune always with Him, and His Word
comforts me. But, I said, if you became worse in the night? He would take care of me, was
the reply; He is the best Doctor in Belgium.

1TI 5:6
But she that liveth in pleasure.

A life of pleasure a life of death

If this be true--and, being part of the Word of God, it must be true--then the world of pleasure
is a region of death, and a life of pleasure is a living death. These are strange tidings for those
who live only for pleasure, and who boast that they alone, of all mankind, enjoy life.

I. Who is meant by the person that liveth in pleasure? And this point does require
explanation; for the word pleasure, is one strangely abused; it has quite a different meaning in
different companies, and among different men. There are pleasures in science, pleasures in sin;
pleasures in holiness here, and in heaven, we know, there are pleasures for evermore. Now, she
that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and
prayers night and day. But she that liveth in pleasure is dead while she liveth. Now this is
evidently a character just the reverse; that of one who trusteth not in God, who neglects
supplication and prayers. The same character is further described more at length in the eleventh
and the thirteenth verses: wantonness, idleness, wandering about from house to house, tattling,
the spirit of busy-bodies, speaking things which they ought not--are given as characteristics of
her that liveth in pleasure. The original word, liveth in pleasure, is very peculiar, and is used in
only one other place in the New Testament, namely, in Jam 5:5. Now, in that passage of St.
James, he is addressing the wealthy, and the luxurious: Go to now, ye rich men, weep and howl
for your miseries that; shall come upon you. Your riches are corrupted, and your garments are
moth-eaten. Then, in the fifth verse, Ye have lived in pleasure on the earth, and been wanton;
ye have nourished your hearts as in a day of slaughter: where the word that is translated ye
have been wanton, is the very same word with that which, in our text, is rendered liveth in
pleasure: and the whole passage strikingly describes what kind of character is intended. Thus it
is plain already, that to live in pleasure, is to live without trust or faith in God, without constant
prayer; in wantonness, idleness, trifling, the pride of wealth; in luxury, sensuality, and self-
indulgence. This is the life of worldly pleasure. But there are yet many other Scriptures which
describe the life of pleasure; and I am anxious you should feel the Scriptural force of the subject.
Thus, in the prophet Ames, in the sixth chapter: Woe to them that are at ease in Zion, and trust
in the mountain of Samaria, which are named chief of nations, to whom the house of Israel
came, etc. Again you see the spirit of the child of pleasure, he makes himself at ease, he puts
far away the evil day: he is self-indulgent, luxurious, gay, and jovial; he feels not for the
affliction of Gods afflicted people. In the book of Job, we have another description of men living
in worldly pleasure--in his twenty-first chapter: Wherefore do the wicked live, become old, yea,
are mighty in power? Their seed:is established in their sight with them, and their offspring
before their eyes. Their houses are safe from fear, neither is the rod of God upon them. Here,
again, you see the life of pleasure to be a life of unsanctified prosperity, festivity, mirth, wealth;
with the spirit of infidelity mocking at religion, asking, what good in prayer--what end to serve
God? Oh, ye that have lived in pleasure, does not your conscience feel, My life is detected; my
character has been described? So in our Lords parable; the rich man, who fared sumptuously
every day, and was clothed in purple and fine linen, was evidently a man of pleasure--luxurious,
self-indulgent, fond of dress. The city of Sodom was a city of pleasure. Then think of Babylon,
once filled with the gayest of the gay; see that city of pleasure described in the prophet Isaiah:
Come down and sit in the dust, O virgin daughter of Babylon, sit on the ground: there is no
throne, O daughter of the Chaldeans: for thou shalt no more be called tender and delicate. Take
the mill-stones, and grind meal: uncover thy locks, make bare the leg, uncover the thigh, pass
over the rivers, etc. And let none think that the Scriptural description of one that liveth in
pleasure applies only to the rich and the great of this world. But the temptation is common to all
ranks, persons in middle life, and persons in the lowest walks of life, may be found to live
continually in pleasure. This do all the intemperate. Oh, what sums the poor and labouring
classes spend in the present day on needless, noxious, inflammatory drink!

II. Then this is Gods judgment of the state of such She that liveth in pleasure--whoever
liveth in pleasure--is dead while alive. Now that is the sentiment, or rather the sentence, of
God Himself. What does it mean? She that liveth in pleasure is dead while she liveth:--how
can one be dead while alive? Think of that serious, pious Christian, once in the circle of your
acquaintance, once a friend, and even a brother; but now he seems as one dead to all your
pleasures, dead to the world, dead indeed unto sin. You say in scorn, that you might as well ask a
dead man as ask him to join your worldly pleasure, he has become what you term a poor lifeless
creature; he is buried alive. How true, how just, how striking that description! The dead neither
move, nor see, nor hear, nor smell, nor feel. Your heart moves not in love to God; your minds
eye sees no suitableness in the Saviour; you hear not His voice, you perceive no fragrance in His
name, like that of ointment poured forth; you feel not the constraining force of His dying love.
Then death is, further, a state of insensibility and helplessness. But further still, She that liveth
in pleasure, is dead while she liveth, because under sentence of death. If a criminal were
convicted of murder, or some capital crime, and sentenced to death, in the interval between his
sentence and his execution he is considered as dead in the eye of the law. But are you afraid that
you shall now lose all pleasure? You will lose the phantom, and gain the substance; you will
throw away the counterfeit, and receive genuine gold; you will drop worldly pleasure, which is
connected with death, which has death inseparably tied to it, and enjoy spiritual pleasure, which
is connected with eternal life. But I had not meant to say much more which might seem harsh to
those who will still be of the world; I was endeavouring to lead those who are desirous of coming
out of the world to come into new life. Her ways are ways of pleasantness, and all her paths are
peace. Then how noble, sublime, and glorious, are the objects with which religion is conversant.
I add but another thought. Religious pleasures are the best, for they have the approving smile of
God on them now, and they can be carried with the soul into another world, and there be
ripened into perfection. (J. Hambleton, M. A.)
The woman of pleasure
It is a strong way of putting the truth, that a woman who seeks in worldly advantage her chief
enjoyment, will come to disappointment and death. My friends, you all want to be happy. You
have had a great many recipes by which it is proposed to give you satisfaction--solid satisfaction.
1. And, in the first place, I advise you not to build your happiness upon mere social position.
2. I go further, and advise you not to depend for enjoyment upon mere personal attractions.
3. Again, I advise you not to depend for happiness upon the flatteries of men.
4. Again, I charge you not to depend for happiness upon the discipleship of fashion. (T. De
Witt Talmage.)

True living
A Persian monarch asked an aged man, How many of the suns revolutions hast thou
counted? Sire, said the old man, I am but four years of age. What! interrupted the king,
fearest thou not to answer me falsely, or dost thou jest on the very brink of the tomb? I speak
not falsely, replied the aged man; eighty long years have I wasted in folly and sinful pleasures
and in amassing wealth, none of which I can take with me when I leave this world. Four only
have I spent in doing good to my fellow-men, and shall I count those years which have been
utterly wasted?
A living death
Alas! many a man is dead while he liveth; yea, all are dead who live in impenitence and
presumptuous sins. God is the soul of our soul, and the life of our life; and Christ must dwell in
our heart by faith, and be the heart of our heart, to enable us to say with St. Paul, I live, yet not
I, but Christ liveth in me. Just as the heart is the workshop of the soul, from which it distributes
natural heat and vital energy into all the veins and members, even so must the Lord Jesus
generate in us spiritual life, and diffuse His spirit into all our powers, senses, desires, thoughts,
and motions. The ungodly man is a living corpse; the worm of sinful desire consumes his
conscience; he is an abomination in the eyes of the Saviour, and offensive to God and the holy
angels. (J. Gotthold.)

1TI 5:8
But if any provide not for his own.

The necessity and excellence of family religion

I. I shall prove that family religion is a duty, from the light of nature and of scripture.
1. If family religion be a just debt to the supreme Being, upon account of His perfections and
the relation He sustains to us as families, then it must be our duty to maintain it
according to the law of nature. Now this is the case in fact. God is the most excellent of
beings, and therefore worthy of homage in every capacity, from His reasonable creatures.
Again, God is the author of our sociable natures, and as such claims social worship from
us. Again, God is the proprietor, supporter, and benefactor of our families, as well as of
our persons, and therefore our families as such should pay Him homage. He is the owner
of your families, and where is the man that dares deny it?
2. If family religion was the principal design of the institution of families, then is family
religion our indispensable duty. And that family religion was the principal end of the
 institution is evident; for can you think that God would unite a member of immortals,
heirs of the eternal world, together in the most intimate bonds, in this state of trial,
without any reference to their future state? Were your families made for this world only,
or for the next?
3. If family religion tends to the greatest advantage of our families, then it is our duty; and to
neglect it is wickedly to rob ourselves and ours of the greatest advantage.
4. You are to consider family religion not merely as a duty imposed by authority, but as your
greatest privilege granted by Divine grace. I now proceed to some arguments more
purely Scriptural, which prove the necessity of family religion in general, or of some
particular branch of it.
(1) We may argue from the examples of the saints, recorded and commended in
Scripture (Gen 18:16; Gen 18:18; Gen 26:25; Gen 25:1; Gen 25:3; Gen 33:20).
(2) We may argue from several Scripture precepts, which either directly or
consequentially refer to the whole, or to some branch of family religion. The apostle
Paul, having given various directions about relative duties in families, subjoins,
Continue in prayer, and watch in the same with thanksgiving (Col 4:2). Peter
exhorts husbands to dwell with their wives according to knowledge, etc., that their
prayers might not be hindered (1Pe 3:7), which certainly implies that they should
pray together. I proceed--

II. To show in what seasons, or how frequently, family religion should be statedly performed.
Now it is more than intimated in Scripture, that it should be performed every day, and
particularly morning and evening. Thus the sacrifices under the law, which were attended with
prayer, were offered daily, morning and evening. To this the Psalmist alludes: Let my prayer be
set before Thee as incense which was offered in the morning, and the lifting up of my hands as
the evening sacrifice (Psa 141:2). He elsewhere resolves, Every day will I bless Thee (Psa
145:2). Yea, his devotion was so extraordinary, that he resolves, Evening, and morning, and at
noon, will I pray and cry aloud (Psa 55:17). So Daniel performed family worship thrice a day.

III. I shall consider, what particular obligation the heads of families lie under, and what
authority they are invested with to maintain religion in their houses. In all societies there must
be a subordination, and particularly in families, and it is the place of the head of such societies
to rule and direct. Particularly it belongs to the head of a family, when there is no fitter person
present, to perform worship in it, to use proper means to cause all his domestics to attend upon
it.

IV. And lastly, I come to answer the usual objections against this important duty of family
religion.
1. I have no time, and my secular business would suffer by family religion.
2. I have no ability to pray; I am too ignorant.
3. I am ashamed.
4. But, alas! I know not how to begin it.
5. But my family will not join with me.
6. But I shall be ridiculed and laughed at. (S. Davies, M. A.)

Home claims
If any one provide not for his own kindred, and for those of his own house, as parents or
children, he lives in a manner so contrary to the Christian faith, that he, in fact, denies it, and is
worse than an infidel. Indeed, says Archbishop Seeker, Nature as well as Christianity enjoins
this domestic duty so strongly, that the whole world cries out shame where it is neglected. That
man, therefore, deserves censure, who, intent on the interests of others, disregards his own. The
astrologer who was looking at the stars, and telling the fortunes of his neighbours, did not see
the pit which lay at his feet, and into which he fell. It is well to do a good turn to a stranger, or
even to an enemy, but not to bulge our own vessel in attempting to raise that of our neighbour,
as the following story from AEsop may show. A wolf that lay licking his wounds, and extremely
faint and ill from the bite of a dog, called out to a sheep passing by, Hark ye, friend, if you
would but help me to a sup of water out of yonder brook, I would manage myself to get
something to eat. Yes, said the sheep, I make no doubt of it; but when I bring you drink, my
carcase shall serve you for meat.

1TI 5:14
The younger women marry, bear children, guide the house.

A wifes sphere
Every mother should occupy in the family the position of commander-in chief. Her spirit
should rule through the whole establishment, for in proportion as she looks well to the ways of
the household, with intelligence and discretion, the servants and other members of the family
will follow in her path. There is nothing which ought to occupy a more prominent position than
this power to rule the house diligently and well. Nor are we alone in this opinion. Goldsmith, in
his Vicar of Wakefield, says, The modest virgin, the prudent wife, the careful matron, are
much more serviceable in life than petticoated philosophers, blustering heroines, or virago
queens. She who makes her husband and her children happy, who reclaims the one from vice,
and trains the other to virtue, is a much greater character than the ladies described in romances,
whose whole occupation is to murder mankind with shafts from their quiver or their eyes.
Every wife, therefore, should seek, then, to be worthy of the position she occupies and in this
way to become a crown to her husband. (John W. Kitten.)

True womanly service

Most heartily do we go with Mrs. Fawcetts remarks upon the industrial and professional
employment of women, in connection with which she said that a woman with a family, which
she brought up well, was doing as great a work, economically and socially, as any person was
capable of performing. Scores of mothers, whose sphere of activity is bounded by the walls of
their home, and who sometimes deplore their inability to engage in outside work, may take
heart on being reminded of this most certain truth. To train a family of children in the fear of
God, and the best habits of feeling and conduct, is as precious a work as any that is done under
the sun, exercises the very highest qualities of love, patience, and self-denial, and will be
recognized on high as the truest service of Christ. (S. S. Chronicle.)

Homely duties
The Princess Alice, the beloved daughter of Queen Victoria, after an ancient custom of royalty,
chose the lark as her emblem, because, as she said, while it lived on the ground and obscurely, it
taught that in the discharge of homely duties we find the strength, the knowledge, and the
inspiration to fill the air with joyous and soul-stirring music. If this woman of noble birth, the
Lady Bountiful in the little state over which her husband ruled, the founder of orphanages and
schools, could choose such an emblem, it may well be appropriated by those who move in the
ordinary circles of influence and experience. It is in everyday life that opportunity comes to do
the best things and gains its sweetest reward of happiness. (Christian Age.)

A Christian mother
Nearly forty years ago in the South of England there was an earnest minister of Christ, whose
duties often called him from home. He had a large family, and he feared sometimes he was
paying them but little attention because of his many obligations outside. One day he was about
to start on a journey, and he stood at the door half-way downstairs, and he heard a voice in
prayer. It was the voice of his wife. He listened, and she was praying for the children by name,
and when she came to one name, Charles, she said, Lord, he has a daring spirit; whether for
good or for evil, make it Thine own. And the minister, as he wiped away a tear said, It is all
right; I can go and serve the Lord; it is right with the children; and that Charles for whom
prayer was offered is the beloved brother whom we listened to in St. Andrews Hall yesterday--
Charles Spurgeon. Who will say that that mother is not a Christian worker? She toiled in her
own home, and laboured for her own children; and if there are mothers here I would say, Go,
and do likewise.

1TI 5:16
May relieve them that are widows indeed.

Charity ruled by wisdom

The first of these main principles of Church charity is--

I. That those received to permanent support should be only such as are aged or weak. In the
ninth verse we read, Let not a widow be taken into the number under threescore years old; or
(as the R.V. more correctly has it) Let none be enrolled as a widow under threescore years old.
A woman over sixty in Asia Minor (though it would be otherwise in our healthier, cooler climate)
could no longer work, nor do much for the Church either, except by her prayers and
supplications (another proof that officials are not referred to). Widows thus infirm and aged
were to receive constant and generous support. But nothing was to be done, even under the
sacred name of charity, which would paralyse personal exertion or weaken the sense of
responsibility in relatives and friends. Pauls second principle is this--

II. That those whose character is Christian have special claims on the support of the Church.
He is not referring here to the relief of distress which is the duty of every Christian, hut to the
use of the charitable funds given by the Church for distribution among her members. How
beautiful is the picture of the true Christian matron, as depicted by the few touches of this
masterhand in 1Ti 5:5; 1Ti 5:10. Think of her motherliness, one who has brought up her children
aright. Very beautiful, too, are the thoughts suggested of her lowly, loving ministry. Entertaining
strangers, for the Lords sake; not necessarily because she was rich, but because she was kind.

III. The last principle which should guide us in the selection of those who may live on the
charity of the Church is this, that they should be rejected who would be morally injured by
depending on it. At first sight the apostle seems rather hard upon the younger women; although
it is evident from the 15th verse that he was not speaking from theory, but from actual and
painful experience, and that some in the Church at Ephesus had already fallen into the evils to
which he refers, having lost their first simple faith in Jesus Christ, and their former consecration
to Him. He implies that ecclesiastical arrangements had aggravated their temptations, and he
strongly urges that younger widows who might properly receive special help and solace for a
time, ought not to be put on the roll of the Church for perpetual relief. His reason is given
plainly enough. They learn to be idle, says he, wandering about from house to house; and not
only idle, but tattlers also, and busybodies, speaking things which they ought not. Right as it
was to support the aged and infirm, it would be morally injurious to support by charity these
younger women. Idleness is always a fruitful parent of sins, of which gossip, meddlesomeness,
and unprofitable talk are not the greatest; and the best preventive of this would be to throw
Christian women as far as possible on their own resources, to let them take a good opportunity
for settling in life, to exert themselves for their own maintenance, or to care for another
household, as the brave and patient servants of Jesus Christ. Any one who knows the pernicious
effects produced by ill-regulated charity, any one who reflects on the vices common to the idle
classes of society, any one who has noticed the moral deterioration of young people who have
nothing to do but to while away their time, will thank God for these wise counsels. (A. Rowland,
LL. B.)

1TI 5:17; 1TI 5:22

Let the elders that rule well
Duties towards the ministry

I. Its faithfulness should be honoured. Let the elders that rule well be counted worthy of
double honour.

II. Its reputation should be cherished.

1. We ought to be slow to believe evil. Against an elder (here used in the official sense and
not with reference to age) receive not an accusation, but before two or three witnesses,
or (as the Revised Version has it), except at the mouth of two or three witnesses. The
reference is obviously to a well-known Mosaic law. Timothy was not to be credulous of
evil reports, he was to pay no attention to mere gossip, and still less was he to show any
encouragement to slanderers. He was not appointed specially as a judge; but in
contentions, such as unhappily arose in the Church, his authority would often be
appealed to. Again and again noble reputations have been ruined by slander, and the
injustice and wickedness of the charges have only been demonstrated when it was too
late to repair the wrong. But while we are to be slow to believe evil--
2. We ought to be brave in the rebuke of evil. No fear of man, no mincing words to please
fastidious ears, no wish to smother up iniquity, should be ours. Them that sin rebuke
before all, that others also may fear.

III. Its aspirants should be approved. Lay hands suddenly (or hastily) on no man. The
custom of the laying on of hands dates back to patriarchal times. Jacob laid his hands on
Ephraim and Manasseh when he blessed them. It was an appropriate indication of the subject of
prayer, a solemn act of designation and of dedication; and in the apostolic days it was used to
sanction and ratify the elective act of the Church. In such work we are not to be ruled by caprice,
excluding one we dislike; nor by partiality, appointing our personal friends, or those having
some claims upon us. I charge thee (says Paul) before God, and the Lord Jesus Christ, and the
elect angels, that thou observe these things without prejudice, doing nothing by partiality. What
could be a stronger inducement to the keeping of these commands than the realization of the
fact that an unseen God and holy angels are near us, and that all our works, and even our
purposes, are open and naked before Him with whom we have to do! And there is yet another
word here for every Christian, especially for those who work for the Master, namely this: Be not
partaker of other mens sins; keep thyself pure, for the emphasis in the original is to be laid just
there. It is easy enough to see other peoples faults, and even to rebuke them; but beware lest
any have occasion to turn on you and say, Physician, heal thyself. Purity in the sense of
chastity is, no doubt, included here, for an impure life is fatal to a Christian and ruinous to his
influence for good--nay, even if such evil is only harboured within, it will prove the paralysis of
spiritual life. (A. Rowland, LL. B.)

Gifts to ministers
I became an usher in a school at Cambridge, and at the same time, when only sixteen years of
age, accepted the pastorate at a Baptist chapel in the neighbourhood. After a while I gave up my
post at the school, and was thrown on the generosity of the people, and they gave me a salary of
L45 a year; but as I had to pay twelve shillings a week for two rooms which I occupied, the salary
was not enough. But the people, though they had not money, had produce, and there was not a
pig killed by any one of the congregation that I had not some portion of, and one or other of
them would bring me bread, so that I had enough bread and meat to pay my rent with. An old
man in that place who was a great miser, one afternoon gave me three half-crowns, and as I was
wanting a new hat at the time I got it with the money. The following Sunday the old man came to
me again, and asked me to pray for him that he might be saved from the sin of covetousness, and
said, The Lord told me to give you half-a-sovereign, and I kept half-a-crown back, and I cant
rest of a night for thinking of it. (C. H. Spurgeon.)

Providing for the minister

Claude, the Indian preacher, after his conversion a few years ago in Russian America, began to
sing hymns and tell gospel truths to his idol-worshipping fellow-countrymen. The old medicine
men there wept, cowed by the felt presence of Gods Holy Spirit. Claude, said his companions,
it is too bad for you to chop wood. You ought to tell the people these things all the time. I
should not have anything to eat if I did not chop wood, he replied. We will chop harder and
later and get enough for you to live on too, said they. So Claude began to preach and teach. His
support was salmon. Salmon for his breakfast, dinner, and supper, every day all the year. This
was the salary of the first Protestant missionary to Alaska. Soon he had sixty scholars and an
audience of from four to five hundred. Gods Spirit was poured out. There were sixty converted,
and hundreds gave up their devil worship.
Payment of ministers
In one of his conferences with working men Dr. Parker said: Some people sneered at
preachers because they accepted pay. He contended that the question of payment ought never to
arise in estimating the value of a true ministry. He could order a table to be made and delivered
at any time, hut where could he order a character to be made and delivered on such a day? The
man who gave them a thought gave them inestimable riches. The man who gave them an
inspiration lifted them up above fog and cloud and depression and difficulty and gave them a
new start in life. If he were asked to go and speak to the humblest outcasts of London, then the
question of payment ought not to arise: they were his brethren and sisters and friends and were
in darkness, and he had the light. They should have the light for nothing. But when men came to
him and said, The well-to-do people of Bath, and Newcastle-on-Tyne, and Bristol want to hear
you, he asked, Were they to escape without remunerating the man who instructed them and
ministered to their enjoyment? He was prepared to preach for nothing if the landlord, the
butcher, the baker, the candlestick-maker were agreeable, but these showed a brutal disregard
for his feelings at quarter-day.
A question of payment
When addressing a body of working men, Bishop Wilberforce speaking of the nobility of true
work, said, Though I am addressing an audience of working men, I may claim to be a working
man myself, for I work as hard as any man here present. A voice called out from the middle of
the room, But how about the pay? A burst of general laughter followed, which was, with some
little difficulty, hushed down by those who thought that the bishop would be offended. But not a
cloud passed across his face. His eye twinkled as he joined himself in the general merriment,
and then, when silence was restored, without a moments hesitation, and the smile still playing
upon his face, he said, My friend asks, how about the pay? I will tell him at once. You see I am
paid the same whether I work or whether I dont. His audience saw at once the significance of
his words: Work done for its own sake, not for greed or necessity. And the rafters of the roof
above us rang again and again with their cheers. (Memoirs of Bp. S. Wilberforce.)

Ministers need encouragement

I know of a parsonage to which the death-angel came, and took to heaven a faithful and
beloved under-shepherd. The kind members of his flock went to that desolate home, and could
not say enough in praise of him whom they did truly love. A volume of his sermons was
published, and widely circulated. Then the broken-hearted wife said: Oh, if they had only said
one-half to him which they now say to me, how it would have lightened his labour and rejoiced
his heart! I know of another parsonage to which a pastor returned, after a Sabbath of extreme
mental fatigue, and of intensely loving work for his people. The almost agonizing tone with
which he said: Not one kind word to-day, and Ive done my very best, would have met a kind
response from every parishioners heart, could all have heard it. Not one kind word to-day. I
know of a pastor to whom a parishioner said one Sunday evening: I have been benefited by
both sermons to-day. When his pastor replied: It always helps me to hear that, this warm-
hearted man said: If I always told you when I feel benefited by your sermons, it would be very
often. I wish you could have heard the prayer of humble thankfulness which went up to heaven
from the family altar in that pastors study that night. (Dr. Hoge.)

Doing nothing by partiality.

Partiality to be avoided
A suggestive anecdote comes to us just now from New York. One of the good clergymen of that
city lately travelling, was engaged in pleasant conversation with a friend. He presently found
himself greatly annoyed by a drunken fellow-passenger on the seat in front, who recognized
him, and persisted in trying to take his share in the conversation. At last, losing all patience, our
clerical friend arose, and, pushing his annoyer aside rather roughly, exclaimed: You are drunk,
and I dont want to have anything to do with you. At this his unfortunate interlocutor was for a
moment silent, and then, turning and gazing reproachfully at the irritated clergyman, replied, in
a tone so loud as to be heard nearly through the entire car: Mr.--, pears to me you dont care
very much about my soul. It is one thing, truly, to care about the souls of the intelligent, and the
cultivated, and the agreeable and the clean, to say nothing of the temperate, and quite another
thing to care about the souls of the ignorant and the ill-mannered and the unclean. And yet it
must not be forgotten that the claims of this latter class are just as strong upon the Christian
Church and the Christian worker, as the former, and that in our efforts to bring men to God we
are not to select those who present themselves agreeably to us, but are to take them as they
come.
 1TI 5:22
Neither be partaker of other mens sins.

How must we reprove, that we may not partake of other mens sins?

I. How a man maybe said to partake of other mens sins.

1. By contrivance. Thus Jonadab was guilty of Amnons incest, by his subtle contrivance of
that wickedness, by being a pander to that villainy (2Sa 13:5). When a man shall wittingly
and willingly spread a snare in his brothers way, and either drive him in by provocation,
or decoy him in by allurement, he makes himself a partaker of his sin. For example: to
provoke a man to passion, to tempt a person to drunkenness and uncleanness, to put a
man upon murder and bloodshed, to draw souls into error, heresy, blasphemy, etc.,--this
is to espouse and adopt the sin, and to make it a mans own. You know the story there,
2Sa 11:1-27.: Uriah was slain with the edge of the sword; David was many miles off when
Uriah was slain: Thou hast killed Uriah the Hittite with the sword, and hast slain him
with the sword of the children of Ammon (2Sa 12:9). The Ammonites slew him, but
David murdered him. St. Paul tells us he was a blasphemer, and a persecutor, and
injurious.
2. By compliance. By consenting and complying with sin and sinners: so a man makes
himself partaker. Though he has no hand in it, yet, if he has a heart in it; though he does
not act it, yet if he likes it, and loves it, and approves it. Saul--He had no hand in St.
Stephens death, he did not cast one stone at him; but because he looked on with
approbation, and stood by with consent--Saul was consenting unto his death (Act 8:1).
You may murder a man with a thought, as they say the basilisk will with a look.
3. By connivance. By a sinful dissembling, flattering, and winking at others in their
wickedness and sins, so men become guilty of others sins: The leaders of this people
cause them to err (Isa 9:16): it is in the Hebrew, The blessers of this people cause them
to err. Beloved, the blessers of men in wickedness are the leaders of men in wickedness.
4. By sufferance. By permitting the sins of others, so we become guilty, by suffering others to
sin, whom we are bound in duty, and may be able by authority, to hinder.
5. By influence of bad example. By setting loose and bad examples for others to imitate. So
men are guilty of others sins; as, namely, when children sin by the examples of their
parents, those very parents are guilty of their childrens sins. So it is here: he that sets an
evil example sins not alone; he draws hundreds, it may be, into sin after him. He is like a
man that sets his own house on fire; if, burns many of his neighbours, and he is to be
answerable for all the ruins.
6. By inference from a bad example, or by imitation. So a man is guilty of another mans sin,
not only by pattern, in setting bad examples, but also by practice, in following bad
examples; and thus that man that will be drunk because another was drunk, or that
breaks the Sabbath because others do the like--he is not only guilty of his own particular
sin, but he is guilty also of their sins whom he imitates and follows; and the reason is,
because bad examples are not land-marks for us to go by, but they are sea-marks for us
to avoid. And this is the woful, intricate, perplexed labyrinth into which sin doth
precipitate careless and ungodly sinners. If thou committest that sin which none before
committed but thee, thou art guilty of all the sins of future generations by thy example--
as Adam was in the world, and Jeroboam in Israel. And if thou committest any sin
because others have committed it before thee, thou art guilty of all the sins of former
generations by thy imitation: and so sin never goes alone; a single sin is as great a
 solecism in divinity as a single thank is in grammar and morality.
7. By countenance. By delightful society and company with wicked men to countenance
them, so we become partakers of their sins.
8. By maintenance. By upholding and encouraging men in their sins, though thou never
committest them thyself, yet thou art guilty. He that biddeth him God-speed is partaker
of his evil deeds (2Jn 1:11).

II. Why a Christian must be careful to avoid, and not to partake of, other mens sins.
1. Out of a principle of charity to our brethren.
2. Out of a principle of pity to ourselves.
3. Out of a principle of piety to God.

III. application:
1. Is there such a thing as partaking of other mens sins after this manner?
(1) Hence you may be informed of the equity and justice of Gods proceeding in
punishment.
(2) Hence be informed what piety, and strictness, and watchfulness are more especially
required of those that have the care of others.
(3) Hence take an account why the wicked of the world do so hate the godly, and
reproach and revile them. It is this: They will not be partakers of their sins: they will
not commit them, neither will they connive at them; and this is the reason why the
world hates them.
(4) Here is matter of reproof and humiliation this day for our want of watchfulness in
this kind.
2. The second use is of exhortation and caution together.
Is it so, that it ought to be every mans care not to partake of any mans sin?
1. To lay down the arguments.
(1) Consider: You have sins enough of your own, you have no reason to partake of other
mens. It is cruel to add affliction to your bonds.
(2) Consider: It is a most monstrous sin, it is a most dreadful sin, to partake of other
mens sins. The apostle speaks of committing iniquity with greediness (Eph 4:19).
(3) Consider: If you partake of other mens sins, you shall certainly partake of other
mens plagues. Come out of her, My people, says God, namely, from Babylon, that
you be not partakers of her sins, and that ye receive not of her plagues (Rev 18:4).
See Pro 13:20.
2. What sins we must especially take heed of partaking of. Of all sin whatsoever: Abstain
from all appearance of evil (1Th 5:22); but especially of three sorts of sin, which may be
called epidemical plagues.
(1) Church sins.
(2) National sins.
(3) Family sins.
3. Now, and in the last place, we come to the antidotes: How we must so carry it and order
the business, as not to partake of other mens sins.
(1) Exercise an holy jealousy over others. Job, sacrificing for his children, said, It may
be that my sons have sinned (Job 1:5).
(2) Watch against the sins of others. Have your eyes about, you: take heed of contriving,
 complying, winking at them.
(3) Pray against them.
(4) Mourn for them.
(5) Reprove them (Eze 3:17-19). If we would not partake of the sins of others, we must
reprove the sins of others (Lev 19:1-37.; Eze 33:7-9). So the apostle saith expressly
(Eph 5:11). (J. Kitchin, M. A.)

Partaking of other mens sins

It was a frequent petition of the illustrious St.-Augustine, Lord, forgive other mens sins! It
is a petition which we all should constantly present to God; for we, all of us, in a greater or less
degree, have been instrumental in producing that iniquity which deluges the world.

I. We are to show you by what means we may partake of other mens sins. We partake of other
mens sins by uttering those sentiments which tend to subvert morality, or diminish our horror
for guilt. If we propagate loose doctrines, if we scoff at serious piety, if we persuade men that an
holy and heavenly life is not necessary, if we call evil good and good evil, we are murdering
souls.

II. That we may in future be more guarded, let us attend to some of those motives which
enforce the injunction of the apostle.

III. Some directions, to enable you to comply with the injunctions of the apostle.
1. Be careful that your own heart and life are holy. Sin is infectious; and as long as you are
polluted with it, you must communicate its poison to those with whom you associate.
Besides, if your own life is unholy, your conscience will prevent you from faithfully
reproving sin in others, or your ill example will render your reproofs inefficacious.
2. Cultivate a high value and love for the souls of men. That which we love we shall not
readily injure; and if we have a proper regard for immortal souls we shall rather forego
many pleasures than give a wound to them.
3. Mourn before God for the sins of your brethren. When God passed through Jerusalem to
smite it, He spared none but those who cried and sighed for the abominations that were
done within it (Eze 9:4).
4. If we would not partake of the sins of others, we must reprove them. (H. Kollock.)

Participation in other mens sins

I. When do we make ourselves partakers of other mens sins?

1. Ministers make themselves partakers in the sins of their people, when those sins are
occasioned by their own negligence, by their example, or by unfaithfulness in the
discharge of their official duties.
2. Parents participate in the sins of their children, when they occasion, and when they might
have prevented them. But further, parents partake in the guilt of their childrens sins
when they might and do not prevent them.
3. The remarks, which have been made respecting parents, will apply, though perhaps
somewhat less forcibly, to masters and guardians, and all who are concerned in the
government and education of youth.
4. Churches become partakers of the sins of an individual member, when these sins are
 occasioned by a general neglect of brotherly watchfulness and reproof, and when they are
tolerated by the Church in consequence of a neglect of Church discipline.
5. We all make ourselves partakers in other mens sins, when we either imitate or in any
other way countenance and encourage them.
6. Members of civil communities partake of all the sins which they might, but do not
prevent.
7. If private citizens partake of all the sins which they might have prevented, much more do
rulers and magistrates. Subjects who have the privilege of choosing their own rulers and
magistrates, make themselves partakers of all their sins, when they give their votes for
vicious or irreligious characters.

II. To state some of the reasons which should induce us to guard against partaking of other
mens sins.
1. If we partake of their sins, we shall share in their punishment.
2. It is impossible not to perceive how completely our subject justifies the con duct of those
much insulted individuals, who have voluntarily associated for the purpose of assisting
in executing the laws, and suppressing vice and immorality among us. (E. Payson, D. D.)

Participation in the sins of others

I. To specify some of the ways in which we may become partakers in other mens sins.
1. When, through the influence of custom, we fall in with habits which Scripture and
conscience condemn.
2. When we fail to exert the power or influence we may possess, for the prevention or
discountenance of sin.
3. When we connive at them, or lend our sanction to their improper concealment.
4. When we fail to manifest our abhorrence, on either witnessing or hearing of their
commission.
5. By inconsiderately introducing them to stations, the duties or dangers of which they are
utterly incompetent to meet.

II. How hardening and injurious will probably be the influence of such conduct on the minds
of sinners.

III. How adapted such conduct too to weaken in the believers own mind impressions of the
evil of sin in himself. (Essex Congregational Remembrancer.)

Other mens sins

However hideous and hateful our own sins may be, still, from long familiarity with them, or
from the pleasure they afford us, we excuse, or palliate, or forget them. But you look with
unaffected and unmitigated horror and disgust on the sins of other men. The rich look with
horror on the sins of the poor, and the poor with equal indignation loathe the sins of the rich.
Now it is this which gives its horror to the thought expressed in our text. It speaks in a language
which all can understand. It says to each man, Be not partaker in other mens sins. Let us
consider, then, how, or in what way, we may partake in the sins of other men.

I. We may become partakers in other mens sins by learning to practise them. However alien
to our own natural disposition, we are in danger of catching the infection of other mens sins--in
danger of being corrupted and contaminated, and led to commit them, of learning to do and to
delight in doing them. This world is like a hospital crowded with patients afflicted with various
diseases. And here in our text the physician warns us to take heed lest in addition to our own
disease we catch the infection of other diseases from our fellow-men, and aggravate and
complicate our own by introducing their poison into our system. Each man has a sin which more
easily besets him--a sin to which he is predisposed, which seems born in his nature. But there is
no sin, however alien to our disposition at first, which may not be superinduced on our
character, and become a second nature. Perhaps of all sins, acquired sins are the most
inveterate. Though we escape the infection of other mens diseases, we may be responsible for
their diseases and their death--diseases which we loathe and abominate. This is emphatically the
lesson of the text.

II. We become partakers in other mens sins when we wilfully and knowingly entice or
encourage them to sin--ay, even though we should scrupulously keep our hands from doing or
our own hearts from desiring to do it. This is an acknowledged principle of eternal justice. It is
acknowledged and acted on in our courts of law. He who instigates, or encourages, or
countenances a theft is held as guilty as the actual thief. He who loosens the stone from the
mountains brow is responsible not only for the blade of grass which it crushes in its first tardy
movement, but for all the evil that it does in its downward career till it loses the momentum
which he gave it, and lies motionless in the plain below. He is responsible for all the ruin it
effects though he stands calmly at the top. Even so do we become partakers in all the deepening
sins to which our first enticement gave birth. The schoolboy who has whispered in his
companions ear a filthy word, or taught him an evil thought; the merchant who has shown his
apprentice the tricks and fraudulent dishonesties of trade; the master who has enticed his
servant to despise the Sabbath; the giddy youth who has defiled the mind of maiden purity or
seduced from the paths of innocence--all these are partakers, not only in the first sin to which
they were tempted, but in the long, black, ever-deepening catalogue of sins to which that first sin
gave birth. True, indeed, the responsibility of their victims is not lessened by their participation
in it.

III. We involve ourselves in other mens sins when we, through heedlessness and inattention,
countenance or give them occasion to commit sin. Observe, I do not now speak of those who
allow themselves to be corrupted by other mens sins, as under the first head, nor yet of those
who intentionally corrupt others, as under the second head, but only of those who, through
heedlessness and inattention, are the unwitting and unwilling occasions of countenancing others
in sin. The guilt in this case is less than in the former instances, and the consequences are not so
fearful to ourselves. This no less than the last is an acknowledged principle of justice. It is
acknowledged and acted on in our courts of law. Has any one through heedlessness or want of
attention caused the death of a fellow-man, he is acquitted of the crime of murder, but he is
brought in as guilty of culpable manslaughter. His guilt is less, but is as clear. His punishment is
less, but it is as sure. Does the traveller meet some accident, to the loss of property or the injury
of his person, through the heedlessness or inattention of those who conveyed his property or
himself, they are held responsible as persons guilty of culpable negligence, and if still persisted
in to the frequent injury of others would be liable to severer punishment. But so it is in sober
truth, and this for the first time is the point at which I take up the precise lesson of our text. I do
not suppose that Paul thought it needful to warn Timothy against being corrupted by other
mens sins. Nor can I imagine that he thought it necessary to forbid him from intentionally
corrupting others. What, then, did he mean, unless it was to warn him that with the best
intentions he might inadvertently, through inattention, involve himself in the guilt of other
mens sins, sins which he hated himself, and which he mourned over in others? And so it was.
Lay hands suddenly on no man, said Paul, and as an argument or motive to care and
consideration, he added, Be not partaker in other mens sins. Having thus endeavoured to
illustrate the general principles suggested by or embodied in our text, I might now allude to the
encouragement and countenance that is given to drunkenness by the multiplied and
unnecessary drinking customs which even good men maintain, but by which they become
partakers in the sin of those who are thereby led away to excess. (W. Grant.)

Partaking of other mens sins

There is something which is very striking and very awful in the thought which is suggested to
our minds in the words which have just been read. We have often heard it said that it is quite
enough for any man in this world to answer for his own doings or misdoings; it is not fair to lay
upon him any burden of guilt beyond that which is properly his own; or to attach to him any
discredit because he comes, perhaps, of an ill-doing family; or because some one closely related
to him has fallen into gross sin and shame. And if, in the nature of things, it is possible for us to
help feeling as though a reflected disgrace were cast upon that person whose near kinsman has
broken the laws of his country, for instance, and died a felons death, still we are ready at once to
confess, when the thing is fairly put to us, that it is not fit or just to hold any human being
responsible for that which has been done by another; and that it is quite enough to answer for
the wrong which he has done himself. We tremble to think of the heavy load of responsibility
and guilt which we have accumulated for ourselves. But can it be that this is not all; can it be
that we have all of us more to answer for than we have ourselves done. There is a sense in which
it is not possible for any man to be partaker in the sin of another. You cannot transfer
responsibility. No man can justly be held responsible for that which he did not do; but then a
man may do many things besides those which he does directly. A man may do many things at
second-hand, so to speak; and in that case he is quite as responsible for them as if he had done
them with his own hand. For instance, you can all understand that if any person hires another to
commit a murder for him, both parties in that transaction are equally guilty of the crime of
murder. And, indeed, in many cases the accomplice is worse than the actual sinner, for in the
case of the accomplice there is all the original guilt, with cowardice and meanness added. But
may you not likewise be partaker in sins of which at their commission you did not know, and at
whose commission you would shudder? May you not, in the moral world, sometimes set the
great stone rolling down the hill, with little thought of the ruin it may deal below? As, for
instance, you, a parent, neglect the training of your child, that child grows up into guilt which
appals you--guilt which terrifies you; but are you not still partaker in that guilt--answerable for
that guilt at the bar of God? Ah, you know you are; you know full well that if that neglected child
should end at the gallows, the fault, the sin, the shame will still be in a great measure your own!
Ah! you may live after you are dead to do mischief--live in the evil thoughts you instilled, the
false doctrines you taught, the perverse character you helped to form. When you stand before
the judgment throne, you may find yourself called to answer for myriads of sins besides those
which you directly committed; and you will feel that your condemnation for these sins is just
and right. Let us, then, look somewhat more closely into this great principle which I have been
endeavouring to set before you. Let us look more particularly at some of the ways in which we
may become partakers of other mens sins. And in thinking, first, of how we may make others
to sin by suggesting evil thoughts and feelings, let us take an extreme case by way of example: an
extreme case, indeed, but unhappily not an unprecedented one. Let us think of a great genius: of
a man to whom God has been pleased to give that rare and wonderful power of excogitating
beautiful thoughts which shall come home to the heart and brain of other men, and clothing
these beautiful thoughts in words which shall fall like music on the ear. Let us think of such a
man applying the noble powers which God gave him for high and pure designs to surround vice
with all the fascinations of poetry and romance, to strip it of all its grossness, while leaving all its
guilt; let us think of him writing tales and poems, all of the most corrupting tendency; going to
undermine the very foundations of all morality and all religion; and wrapping up infidelity and
profligacy in thoughts that breathe and words that burn. And in every such case, is not that
perverted genius justly chargeable with a share of that sin to which his writings have tempted?
You may have done in a lower degree what the bad great man did on a grander scale. Even then,
when you allow vice to pass without reproof, for fear of giving offence, are you not thus tacitly
encouraging it? Even then, when you soften down the stern requirements of religion, for fear of
making some one uncomfortable whom the truth would make uncomfortable, are you not thus
practically encouraging him to remain worldly as he is? So far, then, for certain fashions in
which by the lip, by speech or by silence, you may become accessory and abetting to other mens
sins; and next we remark that by your life and example you may do so even more effectually.
Example, whether good or bad, is always more efficient than precept; and you know quite well
that many a man has taken heart to do a sinful deed because he saw another do it, who but for
that would never have done so. The higher a mans profession of religion, the more closely will
his practice be watched, both by such as have little religion and by such as have none at all; and
who does not know how any inconsistency, any lapse, on the part of a professing Christian is laid
hold of by ungodly men to countenance their ungodly lives, and to show that all religion is a
pretence and a delusion! The evil principle we instilled, the evil example we set, may ripen into
bitter fruit in the murderous blow which shall be dealt a century hence upon Australian plains.
How strange, yet how inevitable, the tie which may link our uneventful life with the stormy
passions of numbers far away! It is but as yesterday that we heard of the success of that
marvellous achievement of science which has set the old world in momently communication
with the new; and the most sluggish imagination must have been awakened somewhat in the
thought of that slender cable which, far beneath the waves of the great Atlantic, lying still in
stirless ocean valleys, and scaling trackless ocean cliffs, maintains the subtle current through
those thousands of miles; but more wonderful still, surely, is that unseen fibre along which, from
other mens sins, responsibility may thrill even to our departed souls--a chain whose links are
formed, perhaps, of idle words, of forgotten looks, of phrases of double meaning, of bad advice,
of cynical sentiment hardly seriously meant; yet carried on through life after life, through soul
after soul, till the little seed of evil sown by you has developed into some deed of guilt at which
you would shudder, but from some participation in responsibility for which you cannot clear
yourself. Yea, the thought widens out beyond anything which I have hitherto suggested; for
surely it is nothing more than a legitimate extension of the great principle of the text to say that
in some measure we are responsible for the sin which we failed to do our utmost to prevent; and
so that even heathen cruelty and heathen idolatry may be in so far chargeable on us, because,
though we never bowed to the senseless image, though we never imbrued our hands in a fellow
creatures blood, we yet failed to give of our means, our efforts, our prayers, to send to those
dark lands that gospel light, which might have bidden these things die out for ever. In truth, the
only way in which it is possible for us to cease to sin in the person of others, is by ceasing to sin
in our own; for every sin may waken its echo, every sin is repudiated and reiterated, in other
souls and lives. (A. H. K. Boyd.)

Refusing to be a partaker in other mens sins

Joseph Sturge, the Christian philanthropist, remonstrating one day with a drunken man
whom he met, was startled by his reply that he had got drunk at a public-house, adding, The
beer was made from your barley. His mind was at once made up, and the next Mark Lane
Express announced that under no circumstances would the Messrs. Sturge supply barley for
malting purposes. This conscientious decision struck off 8,000 a year from their income.
Keep thyself pure.--
A caution to young men
In the abstract, the text, brief as it is, contains a precept impossible to be fulfilled. For who
does not know that in His judgment God looks upon the heart? and yet, who can say, I have
made my heart clean, I am pure from my sin? The solution of the apparent difficulty lies upon
the surface: we can do relatively what we cannot do absolutely; we can do in association with the
grace of God what we cannot do without it. We then, accordingly, as ambassadors for Christ, say
to each young man whom we address, as the apostle said to Timothy, Keep thyself pure. Keep
thyself, as one from the beginning separated and set apart for Christ, from everything which is
inconsistent with the allegiance which thou must owe to Him; with the attachment which thou
oughtest to feel for Him; with the attainment of those blessings which are the purchase of His
blood, and which God will bestow on thee through Him alone. Keep thy heart with all diligence;
for out of it are the issues of life. Watch against the beginnings of evil.
1. Keep thyself pure, then, young man, as to doctrine (for doctrine is the foundation of
duty).
2. And not only let Holy Scripture stand first, but let it stand alone. Let it be received, not as
the word of man, but, as to doctrine, the teacher of truth alone.
3. Again, we say to the young man, keep thyself pure from error, by taking Scripture, in all
that seems to require reproof or refutation, as a test. Whatever is repugnant to thy
inherent and instinctive sense of right, whether to be denied as a principle, or to be
deprecated as a practice, try it by its agreement or disagreement with Gods Word.
4. Next, keep thyself pure in act, by taking the Word of God for correction, or setting
upright that which hath fallen down, restoring what hath been damaged or decayed
through sin. And here the Word is a supreme, unerring standard of right and wrong; and
correction is but another name for bringing into harmony or accordance with the
Word.
5. Keep thyself pure, by looking to the Word for instruction in righteousness; for
instruction, which must extend itself throughout the whole of life, though life were
protracted, as of old time, far beyond the narrow limits of threescore years and ten.
6. Keep thyself pure, then, young man, but only by the grace of God in Christ. Once throw
aside that buckler, and thou wilt become vulnerable by every weapon of the foe. Writ
thou keep thyself pure, or shall that impurity, which is now thy shame, become thy
companion and thy curse throughout eternity? Writ thou be refined as the pure gold, or
cast away as the reprobate silver? Keep thyself pure, then, young man! because thy
breath is in thy nostrils; because thy sun of life may go down ere it is yet high noon; and
that purity of life is essential to the peace of death. But once more we add, keep thyself
pure for the improvement--yes, and even for the true enjoyment of life. But by the
observance of this salutary caution everything is gained, and nothing can be lost; time is
rightly occupied, and talent profitably improved. Diligence in the practice of business,
coupled with uprightness in its principles, rarely fails to prosper, even in a worldly view.
(T. Dale, M. A.)

Purity in a minister
I admire Mr. Whitefields reasons for always having his linen scrupulously clean. No, no, he
would say, these are not trifles; a minister must be without spot, even in his garments, if he
can. Purity cannot be carried too far in a minister. (C. H. Spurgeon.)

A clean record
The last words of a man are of comparatively little importance, but surely Mr. Gough could
have uttered no sentence which would have pleased him better if he had known he would never
speak again than the last words which he ejaculated as he sank unconscious in the Presbyterian
church in which he was lecturing, Young man, make your record clean!
 1TI 5:23
Drink no longer water.

Timothy charged to take care of his health

I. The first thought presented is, that a living and deep piety, a Christian activity, extended as
far as can be imagined, should neither extinguish in us a certain interest in the things of the
earth, nor abate the force of the natural and legitimate ties which unite us to parents and
friends. St. Paul is certainly a proof of it. What faith was firmer and more ardent than his! A man
who said (and what he said he felt): It is no longer I who live, but Christ that 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 me (Gal 2:20). A man who affirmed that he had a desire to depart, and be with
Christ; which was far better (Php 1:23). Well! it is that apostle who, in the midst of a life so
filled up, in spite of so many engagements and perplexities of every kind, preserves that freedom
of mind necessary to remember the physical infirmities of one of his disciples; it is he who, in a
letter of such grave contents and of so serious a tone, in which he discourses on the duties of the
evangelical ministry, and where he imparts to him his own personal experiences, finds time,
place, and means of reminding him to take care of his health, which, perhaps, he neglected.
Does not that attention, so fraternal and so delicate on the part of the apostle, serve to put in the
clearest light this truth, which, nevertheless, issues with sufficient clearness from the general
contents of the gospel, that a purely contemplative religious life is rather an abuse than the fruit
of true Christianity; that faith has by no means the effect of filling our heads with frothy and
mystic ideas which are not applicable to every-day life, and that if it elevates us above the world,
it is in order to help us over its troubles and free us from its miseries, but not to make us
strangers to the various relations which we have to sustain, nor to the duties which we have to
practise here? And to speak only of the ties of blood and of friendship, or of those still sweeter
and more powerful ones, of Christian brotherhood, does not St. Paul, when exhorting his
disciple not to enslave himself to a plan of abstinence which might have become fatal to him,
teach us that if we are sincere disciples of the Saviour, His love, which lives in our hearts, should
perfect us in that respect and render us capable of sympathizing more and more with the
necessities of our suffering and afflicted friends, of understanding their position, of giving us
just ideas of their perplexities, of taking part in their burdens. There are Christians who are pre-
occupied with the concerns of heaven, to the extent of forgetting a part of the duties which they
have to fulfil on this earth, as parents, as friends, as citizens. In their religious rigour the human
element is blotted out, rather than freed from the impure alloy of evil.

II. If St. Paul, exhorting his disciple Timothy not to impose unnecessary abstinence upon
himself, and to take care of his health, presents to us the model of that tender, vigilant, and
delicate character which is fully allied with the highest degree of the religious life. Timothy, who
on his part seems to have placed himself in the position of needing that lesson--teaches us, by
his example, that a lively concern for the interests of our souls ought not to make us neglect the
care of our bodies. This would prove, so to speak, by the way that the most pious and sincere
men are subject to fall by excess of zeal into exaggerations, which the Word of God is far from
approving of; and it ought to make us feel the necessity of enlightening ourselves more and more
on the will of God as regards us, by always joining intelligence with piety, the understanding of
Divine things with fervour, or, to speak with the apostle St. Peter, by adding to faith, knowledge
(2Pe 1:5), lest we should give way to whims and take peculiar paths from which it would be
difficult later on to return. No doubt it is better, in the act, to go astray after the manner of
Timothy, than to sin after the example of men of the world; and it is beyond all dispute that he
who impairs his health through the effect of long and persevering labours, undertaken with the
view of advancing the Saviours kingdom, and on account of having listened to nothing but the
inspirations of a zeal which knew no limit, and which yielded to no obstacle, is, without
comparison, infinitely less culpable before God than the carnal man who, on account of having
altogether given way to his senses and slackened the bridle of his passions, has ruined his
strength and destroyed his body. But, viewed in connection with God, the body is the work of the
Creator, and, although degraded by sin, it still bears certain marks of Divine origin. Estimated
with relation to our soul, it serves as its organ; it is intended to be the instrument of its desires,
the executor of its volitions. Considered in connection with our fellow-men, it has been given us
to be a means of communication with them, and in general with the objects and beings which
compose the visible world in which we are placed. Nevertheless to abide in the flesh is more
needful, in order to your furtherance and joy of faith (Php 1:24-25). And it was that conviction
which led him to save himself for the work of God and for the salvation of the Church. Let us live
for heaven, but let us never forget the task which we have to fulfil on earth.

III. Yet, you will have observed, that whilst putting Timothy on his guard against the dangers
of an overstrained abstinence, and recommending him not to deprive himself of a natural drink
which God has created for the benefit of man, the apostle gives us in passing a lesson of
temperance; for instead of simply recommending his disciple to have recourse to the use of wine
as a cordial and as a remedy, he takes the precaution of saying to him, use a little wine.
Unquestionably that restriction was scarcely necessary as regards Timothy, since there is no
appearance of his having ever abused the liberty which his teacher gave him; but can we doubt
that if St. Paul had expressed himself in a manner more general and without employing that
moderation of language, libertines would have hastened to seize upon his words, to confirm
themselves in their irregularities? Sobriety, indeed, is, however, at all times obedience to a law
established by God Himself in creation, and for the benefit and interest of the man who accepts
it and who submits to it. God has so ordered things in the world where He has placed us, that the
moderate use of the good things which He dispenses to us brings with it blessing; whilst the
abuse of the same enjoyments has for its consequence a curse. It is the same with all the gifts of
the Creator--intemperance turns them into poisons, the want of sobriety transforms them into
means of destruction. Too much sleep, for example, weakens the body; too much pleasure
enervates it; too much rest benumbs it; too much food thickens the burnouts; too much drink
agitates and consumes it. Therefore let us not sleep, as do others; but let us watch and be sober
(1Th 5:6). Sober in our sufferings as well as in our joys; in our sadness as well as in our
pleasures; sober in rest, sober in activity; sober when watching, sober in sleep; sober in body,
sober in mind.

IV. In fine, the advice addressed by Paul to Timothy to drink no longer only water, but to use
a little wine on account of his frequent indispositions, gives occasion to a last question which
might appear idle at first sight, but which is certainly not so when viewed in its practical
consequences; and that question is this: How is it that St. Paul, who had received from Christ
the gift of working miracles, does not apply that gift in order to heal his disciple? Would it have
cost him much, who, in the town of Lystra, restored to an impotent man the free use of his
limbs, formerly paralyzed--him who chased from a poor young woman at Philippi the lying spirit
with which she had been possessed for a long time--him who at Troas had only to bend over the
body of a young man fallen from the third story of a house into the street, in order to call him
back into life; would it have cost him, I say, much to deliver Timothy from a malady slight in
itself, although serious enough to have brought him into a state of weakness? To these various
questions we believe that we can answer, that it does not appear that the apostles could work
miracles every time that they wished; that they were in that respect directed from on high, and
that in this particular case it is probable that Paul, after having consulted the Lord by prayer,
was turned aside from the idea of freeing Timothy from his physical infirmities by means of a
miraculous cure, or, at least, that he did not feel free to do it. Miracles are for those who do not
believe, to predispose them to faith; but for those who already believe, of what necessity could
they be? Timothy, converted to Jesus Christ and a minister of the gospel, had then no need of
the manifestation of the power of Jesus Christ in his body, because he felt that same power work
in the regeneration of his soul. But what was more necessary than a miracle for him, more
profitable than a supernatural cure, was affliction; and that is, without doubt, the reason why
the apostle, taught in that respect by his own experience, did not wish to heal him suddenly,
although he employed all the counsels of a wise friendship to bring him over gradually and by
natural ways to a state of health which he could wish for him, but which he did not believe
himself authorized to procure for him instantaneously. Is there any school so good as that of
trial? We have seen that we should not voluntarily and by our own fault create trials for
ourselves; we should be satisfied with those which the Lord sends us. But if, on the one hand, it
would be culpable to plunge into, or to complain in, afflictions of which we ourselves are the
manufacturers, we must not, on the other hand, harden ourselves under the hand of the Saviour
when it lies heavy upon us. (J. Grandpierre, D. D.)

Pauls advice to Timothy

I. The speaker, who is undoubtedly the apostle Paul. We have not only to notice his friendship
and regard for his son Timothy, but we may learn that it is the duty, and should be the practice,
of the ministers of Jesus Christ, to attend to the state of the health of their people. It may be
observed, that the apostle recommended the ordinary means; we never find a miracle wrought
where common and usual means would answer the purpose. The apostle John could not heal his
friend Gaius, and therefore prays heartily for him. Nor could Paul heal Trophimus, and
therefore left him sick at Miletus. This proves that the apostles power of working miracles, or
performing cures, was confined and limited; and it was wise and kind in Providence in confining
the prerogative in His own hand, as some, no doubt, would have neglected the use of ordinary
means; and in some instances the apostles might have employed their power on improper
occasions.

II. The person addressed. Timothy, the pious descendant of a pious mother Eunice, and
grandmother Lois. But Timothy, with all his piety, has imperfections; and this furnishes us with
the idea, that good men are liable to indispositions. It has been often observed, that the last step
of a virtue and the first of a vice are nearly contiguous. Frugality is commendable, but how likely
is it to lead to covetousness, which is a vice. This should teach us to avoid extremes, as extremes
in all cases are dangerous. From Timothy, the person spoken to, we learn that good and useful
men are subject to many infirmities. Besides the many instances left us on record in the
Scriptures, we may notice those of more modern ones. That great advocate for reformation, Dr.
Owen, the pious and heavenly-minded Richard Baxter, the seraphic James Hervey, and the
sweet singer in British Israel, Dr. Watts, not forgetting that laborious preacher George Whitfield,
are all instances of the truth of this observation, and could all say many years before their death,
The graves are ready for us.

III. The import of the advice given. Take a little wine for thy stomachs sake, etc., which
furnishes two observations, namely--
1. That it is the duty of Christians to use means, and to take care to restore and preserve the
state of their health. Instances may be referred to where this advice, if it had been
 observed, would have prevented many a fatal sickness. The benefit and blessing of health
may be considered in the humble walks of life; in the poor labourer, the support of whose
family depends on his labour, and whose labour depends on his health. It may be
considered among the higher ranks of life. What is the benefit or enjoyment of a well-
spread table, of a well-furnished mansion, of extensive possessions without health? But
health is of importance in a religious view.
2. We may observe, that the Christian is not forbid the use and enjoyment of any created
good. (W. Jay.)

Bodily infirmities

I. We believe that the sacred Scriptures would be found far more edify ing and consoling than
they are at present by many experienced to be, if we were to endeavour to realize to ourselves
the personal habits and circumstances of the saints and martyrs whose acts form the
groundwork of the inspired volume. Nay, inasmuch as the life of most men is private and
domestic, we may think that it would be most advantageous if we possessed a narrative of the
secret life of Christ. In the contemplation of St. Timothy harassed with a sick body, and of St.
Paul plying his trade of tent-making, in order to obtain daily bread, and probably to provide the
funds for future apostolic journeys, we have a lesson of infinite value. We are all, more or less,
accustomed to find excuses for our religious deficiencies in the accidents of our state and
condition. But every individual has his own excuse, the trade of one occupies his time; the ill
health of another prevents his going about doing good; the poverty of a third incapacitates him.
As with the laity so with the clergy, we have each our own plea for not doing all that we might,
for labouring less than we know in our hearts it is our bounden duty to do. And a very marked
rebuke to all such is the contemplation of the old saints and apostles, as we now present them.
They had their own private lets and hindrances, draw backs to their utility, impediments to their
efficiency; yet what a work was theirs! To be the reformers and restorers of the world, the
regenerators of the universe; to bring about the overthrow of idolatry, and the recognition of the
one true God. Timothy was overwhelmed with often infirmities. And yet these were the men
who changed the religion of the world! Oh, noble triumph of the spirit over matter! Oh, glorious
victory of Divine grace! What excuse have we for our carelessness and remissness, our
sluggishness and indolence? What hindrances have we, which they had not tenfold? Are we
poor, and therefore seemingly unable to help others? St. Paul worked at tent-making. Are we
delicately nurtured and weak in health? Timothy was a man of many infirmities. Are we slow of
speech, and unused to address our brethren? St. Pauls utterance was indistinct.

II. What we have hitherto endeavoured to set before you has been simply this, that the first
disciples of Christ had to contend not only with extraordinary but ordinary difficulties. Sickness
and infirmity was their portion, even as it is ours: yet they did their work; they did not make
their personal weaknesses or their poverty any excuse for spiritual idleness. The lesson is easy. If
they, in the face not merely of a hostile world, but in spite of all sorts of personal drawbacks,
fought so long and well the fight of faith, how utterly inexcusable are we in making our private
engagements, or want of means or health, pleas for remaining idle. Yea, this is the account we
have to give you of Timothy, as implied in the text. Wonderfully met in him, health and disease,
strength and infirmity. Called to severe labour in the vineyard of his Lord, with the charge of an
entire Church upon him, how needful we think must it have been that his frame should be
strong, and his health firm. Nevertheless, when God sent him sickness, he desired not to be rid
of it. (Bp. Woodford.)

Wine and health

 Dr. B. N. Richardson, of London, the noted physician, says he was recently able to convey a
considerable amount of conviction to an intelligent scholar by a simple experiment. The scholar
was singing the praises of the ruddy bumper, and saying he could not get through the day
without it, when Dr. Richardson said to him, Will you be good enough to feel my pulse as I
stand here? He did so. I said, Count it carefully. What does it say? Your pulse says seventy-
four. I then sat down in a chair, and asked him to count it again. He did so, and said, Your
pulse has gone down to seventy. I then lay down on the lounge, and said, Will you take it
again? He replied, Why, it is only sixty-four! What an extraordinary thing! I then said, When
you lie down at night, that is the way nature gives your heart rest. You know nothing about it,
but that beating organ is resting to that extent; and if you reckon it up it is a great deal of rest,
because in lying down the heart is doing ten strokes less a minute. Multiply that by sixty, it is six
hundred; multiply it by eight hours, and within a fraction it is five thousand strokes different,
and as the heart is throwing six ounces of blood at every stroke, it makes a difference of thirty
thousand ounces of lifting during the night. When I lie down at night without any alcohol that is
the rest my heart gets. But when you take your wine or grog you do not allow that rest, for the
influence of alcohol is to increase the number of strokes, and instead of getting this rest you put
on something like fifteen thousand extra strokes, and the result is that you rise up very seedy,
and unfit for the next days work till you have taken a little more of the ruddy bumper, which
you say is the soul of man below. (Naval Brigade News.)

Health a duty
Health underlies all there is of a man. I think a man ill-bodied cannot think healthily. It would
surprise people to see how many things which have shaken the world with controversy, and
burdened it with error, bad their origin in indigestion. Health is a duty. If a man would carry his
mind aright, and have it work with power, let him seek to be healthy. (H. W. Beecher.)

Christians should not encourage wine drinking

Some say, You must not force your principles on other people. I am a teetotaler myself; I
would not touch alcohol, but then I will put it on my table for other people. They say you must
not take the liberty of people away. A man that preached the gospel told me that some time ago.
He said that some men had to drink it as a medicine, and that was the reason he placed it on his
table. I said to him, Then why dont you put a dish of pills on the table as well? We have heard
enough about it as a medicine, and it will be a grand day for England when you just sweep the
stuff out of the island--the whole of it right out from your tables. Dare to be singular! (D. L.
Moody.)

Asceticism

I. A Christian is called upon to care for his physical health. The body is not to be despised or
neglected. It is the temple of the Holy Ghost, to be thought of, and dealt with, reverently.
Disordered nerves and deranged functions have much to do with gloomy views of God and
hopeless views of men. For the sake, therefore, of ones moral and religious life, all that can be
done to keep the body and brain in healthy condition and exercise, should be done religiously.

II. A Christian is bound to control animal appetite. (A. Rowland, LL. B.)

1TI 5:24-25
 Some mens sins are open beforehand.

The law of moral recompenses

Let us proceed to a consideration of this law of recompenses, whether in relation to the bad
actions of the sinner, or to the good works of the righteous,

I. And first, let us see how the text brings out the principle we have spoken of, as applied to
the case of bad men,--that is of hardened and incorrigible offenders: Some mens sins are open
beforehand, going before to judgment.
1. Of this one illustration is to be found in the consequences which, even in the present state,
follow upon the commission of sin. That principle of our religious philosophy, laid down
by Bishop Butler, that the general constitution of this worlds government is, upon the
whole, favourable to virtues and adverse to wrong-doing, is in nothing more manifest,
than in the unalterable connection which subsists between sin and misery. Dissipation
leads to want, sensuality to enfeebled health, dishonesty drives sleep from the eyelids
through the fear of being found out, and it is often literally true that bloody and
deceitful men scarce live out half their days. Thus, to the end of their days, sinners are
constantly finding out that they who plough iniquity and sow wickedness reap the
same. In the spirit of the Psalmist, though often without his hope, they are left to cry out
daily, My sin is ever before me. For their first sin haunts them with its consequences to
the close of their career. They never escape from its revenges. It tracks their path like a
bloodhound. In its initial forebodings the plague of retribution begins here: Their sins
are gone beforehand to judgment.
2. Again, it is a part of the penalty of the transgressor in this life, and that which sends his
sins before him, as it were a herald, to get his place and portion ready, that the longer he
continues in a course of evil, the more violently and inevitably is he urged in the same
direction. The thought is not sufficiently realized by us, that, in moral things, like
produces like; that each separate act of transgression which a man commits leaves its
own seminal deposit of evil in the soul, which, unless eradicated by a higher power than
his own, must fructify and gather strength till the time of harvest,--till the end of life, or
till the end of the world. The process of moral deterioration may be subtle and
unobserved, like the stealthy creeping of a pestilence, but, in the majority of cases, it is
sure and uniform. The youth determines what the man shall be. And the man determines
what the grey hairs shall be. It is a righteous thing with God to let the wicked be the
forger of his own fetters, and to leave him with his own hands to bind them on. Such is a
law of our moral nature. Thus, while a man is continuing in sin everything is preparing
for the end, and hastening the advent of the end. Each repeated act of disobedience
exerts an influence upon character; tends to its consolidation and settlement in evil;
helps to bring about that which, as far as can be seen, will be its final and everlasting
form,--that of hatred of God, and resistance to all good. Except the final consummation
of their misery, they have nothing more to wait for. Their sins are gone beforehand to
judgment.
3. But further, in relation to this great law of retribution, attaching itself to sinful actions, it
is added, some men their sins follow after. The thought here suggested would seem to
be this, that in estimating the penalties due to transgressions we must take into the
reckoning the unquestioned fact that the consequences of some mens sins follow after
them, live to produce their mighty havoc and harvest of evil when the men themselves
are gone. This is a law of social influences which altereth not. A bad man cannot restrict
the consequences of his misdoing to himself. For the evil follows after, even unto many
generations. Jeroboam, the son of Nebat, set up two calves, and the consequence was
 that within a few years two nations fell into the practice of idolatry. Indeed, in its
consequences, and, as far as the present economy is concerned, every kind of sin may be
regarded as having immortality. Infidelity and falsehood are immortal. The exposed
sophistry and the ribald jest will be propagated from mouth to mouth, and from book to
book, to the end of time. Thankful should we be to know that there may be an arrest laid
upon the mischief, in some cases, or that the grace of God may, and often does, raise up a
counteracting influence for good. But too commonly the seed of evil is left to bring forth
fruit after its kind: With some men their sins follow after.

II. But I proceed to notice, in the second place, the application of this law of recompenses to
the good actions of the righteous. Likewise also the good works of some are manifest
beforehand, and they that are otherwise cannot be hid.
1. First, it is said that the good works of some are manifest even in the present life. Ye are
the light of the world, said our Lord; a city that is set on a hill cannot be hid. Thy
Father, which seeth in secret, Himself shall reward thee openly.
2. Again, his good works are manifest beforehand, because they will be sure to take the form
of active benevolence, and of endeavors to promote the moral and spiritual happiness of
mankind.
3. And they that are otherwise cannot be hid. What further lesson may we draw from this?
why, that no good works of a righteous man can ever be altogether thrown away; can
ever fail of producing fruit; can ever, whether in this world or in that which is to come,
miss of its fitting and merciful reward. We know that, of vessels chosen for the Masters
use, some are for greater honour, and some for less. Cannot be hid, first, because of the
effect which a course of good works has upon a mans own character, and the lasting
peace they leave behind, The path of the just is as the shining light, which shineth more
and more unto the perfect day. Faith makes larger discoveries of God, and of the fitness
and fulness of the provided atonement. Hid from the world, but not from himself, is his
tranquil joy in prayer, his nearness to God in sacraments, his derived strength from
Christ, his interchange of thoughts with heaven, as he meditates on the written Word.
Hid from the world, but not from himself, are his peace in conflict, his supports in
temptation, his thankfulness after a gained victory over the powers of evil, as to God, and
to God alone, he gives the praise. Furthermore, a mans good works cannot be hid,
because, in all the parts and actions of our life, there are unknown eyes upon us. We,
none of us, know the extent of our own influence, how many of those who are associated
with us, in the common intercourse and work of life, may be, without acknowledging it,
looking up to us as patterns, or at all events are taking observant note where our practice
differs from theirs. Cannot be hid, once more: because, like the bad mans sins, good
works will follow after. Of every good man it may be said, as of Abel, He being dead yet
speaketh;--speaketh by the memory of his virtues. Such is the rule of the Almightys
procedure, whether in dealing with good men or bad. It is based on principles of
everlasting rectitude. It is administered after methods of gentlest kindness. It commends
itself to the conscience, as answering to the conditions of a reasonable service. It is in
harmony with fact, with observation, and with the experience of our own hearts. (D.
Moore, M. A.)

The method of penalty

I am certainly within the spirit of the text when I say that some sins anticipate judgment; they
invoke it, and receive its sentence, and experience its penalty, apparently before the time; they
run their course quickly, and incur their doom in this life. There are other sins that meet with
little check; they are slow to overtake their consequences; they come upon little in this life that
can be called penalty. Speaking from daily observation, we may say that the retribution of some
sins begins in this world; while there are other sins that await their punishment in the next
world. We shall best come to an understanding of this truth by looking a little into the method of
retribution. It is, as its definition implies, a return of disobedience, or payment, when, in due
time, it returns again. It is the natural and inevitable consequence of broken law. If we seek for
an explanation of this law, we find none, except that it is so. We perceive its fitness and
beneficence, but farther back we cannot go. The law is wrought into our moral nature, and also
into our consciousness; certainly, it commands early and universal assent. We notice also that
the penalty is akin to the sin; it is under the seed-law--like yielding like. We receive back the
things we have done, changed only as mist is changed to water, and heat to flame. And the effect
often bears so absolute resemblance to the cause as to arrest the imagination, and is called
poetic justice; the murderer drinking the poison he had prepared for another. In human
government it is not so, but only because of its imperfection. It is an increated principle, and
cannot be superinduced to any great extent. When a man steals, all that human law has yet
learned to do is to imprison, or otherwise injure him, inflicting an arbitrary, deterrent suffering.
Society merely defends itself. It is seldom skilful enough to establish a natural relation between
the crime and the penalty. But that part of human society which is not organized into
government, the social relationship of men, is more skilful to connect evil with its natural
punishment. If one sins against the conventional laws, or moral instincts, of society, he meets
with exclusion or disgrace according to the nature of the offence. Cause and effect; natural
order; congruity between the sin and its penalty; these are the unfailing marks that the great
teacher put upon the subject. What wisdom, what truth, what justice, is the voice of universal
reason and conscience. It is the weakness of human government that it does not employ this
principle in the punishment of crime, so far as it might. It was a doubtful policy that abolished
the whipping-post and pillory. If a brutal husband whips his wife at home, he can have no better
punishment than a whipping in public; or, if this be corrupting to the people, then in private. If
these suggestions be thought to imply a retrograding civilization, let me answer, they harmonize
with the Divine order. There is but one sound, effective method of punishing wrong-doing, and
that is to make the offender feel the evil he has inflicted. As we thus look at retribution in the
mingled light of revelation and reason, we are prepared to understand why it is that some sins
are punished in this world, while other sins await punishment in a future world. If we were to
classify the sins that reap their painful consequences here, and those that do not, we would find
that the former are offences that pertain to the body, and the order of this world; and that the
latter pertain more directly to the spiritual nature. The classification is not sharp; the parts
shade into one another; but it is as accurate as is the distinction between the two departments of
our nature. In his physical and social nature man was made under the laws of this world. If he
breaks these laws the penalty is inflicted here. It may continue hereafter, for the grave feature of
penalty is that it does not tend to end, but continues to act, like force imparted to an object in a
vacuum, until arrested by some outside power. But man is also under spiritual laws,--reverence,
humility, love, self-denial, purity, and all that are commonly known as moral duties. If he
offends against these, he may incur but little of painful consequence. There may be much of evil
consequence, but the phase of suffering lies farther on. The soil and atmosphere of this world
are not adapted to bring it to full fruitage. Stating our distinction again: punishment in this
world follows the sins of the grosser part of our nature--that part which more especially belongs
to this world--sins against the order of nature, against the body; sins of self-indulgence and sins
against society. The punishment that awaits the next world is of sins pertaining to the higher
nature, sins against the mind, the affections, and the spirit. The seed of evil sown in the soil of
this world comes to judgment here. The seed of evil sown in the hidden places of the spirit, does
not bear full fruit till the spiritual world is reached. Man is co-ordinated to two worlds. They
overlap far into one another; the spiritual inter-penetrates the physical; and the physical sends
unceasing influences into the spiritual. Still, each is a field whereon evil reaps its appropriate
harvest. Illustrations of the first confront us on every side; judgment pronounced and executed
here; sin punished here. Take the commonest but most instructive example--drunkenness. As
soon as desire becomes stronger than the will, it begins to act retributively. Having sown to the
flesh, he reaps to the flesh corruption. His sin works out its penalty on its own ground. I do not
say that it ends here, because it is also linked with an order more enduring than this world. For,
as one standing over against a mountain may fill the whole valley with the clamour of shouting,
but hears at length an echo as if from another world, so these sins, having yielded their first
fruits here, may stir up vaster penalties hereafter. The terrible feature of penalty, so far as any
light is thrown upon it from its own nature, is that it cannot anticipate an end. The subject finds
various illustration: indolence eating the scant bread of poverty; wilful youthhood begetting a
fretful and sour old age; selfishness leading to isolation; ambition overreaching itself and falling
into contempt; ignorance yielding endless mistake; worldly content turning first into apathy,
then into disgust; these every-day facts show that if we sin against the order of this world, we are
punished in this world. If we sin against the body we are punished in the body. We turn now to
the other point, namely, that sins against the spiritual nature do not incur full punishment here,
but await it in the spiritual world. We constantly see men going through life with little pain or
misfortune, perhaps with less than the ordinary share of human suffering, yet we term them
sinners. They do not love nor fear God; they have no true love for man; they reject the law of
self-denial and the duty of ministration; they stand off from any direct relations to God, they do
not pray; their motives are selfish; their temper is worldly; they are devoid of what are called
graces except as mere germs or chance out-growths, and make no recognition of them as
forming the substance of true character. Such men break the laws of God, and of their own
nature, as really as does the drunkard, but they meet with little apparent punishment. There
may be inward discomfort, pangs of conscience at times, a painful sense of wrongness, a dim
sense of lack, but nothing that bears the stamp of penalty. These discomforts grow less, and at
last leave the man quite at ease. These men seem to be sinning without punishment, and often
infer that they do not deserve it. The reason of the difference is plain. They keep the laws that
pertain to this world, and so do net come in the way of their penalties. They are temperate, and
are blessed with health. They are shrewd and economical, and amass wealth. They are prudent
and avoid calamities. They are worldly wise, and thus secure worldly advantages. But man
covers two worlds, and he must settle with each before his destiny is decided: he may pass the
judgment seat of one acquitted, but stand convicted before the other. It is as truly a law of our
nature that we shall worship as that we shall eat. When, a half century ago, the famous Kaspar
Hauser appeared in the streets of Nuremberg, having been released from a dungeon in which he
had been confined from infancy, having never seen the face or heard the voice of man, nor gone
without the walls of his prison, nor seen the full light of day, a distinguished lawyer in Germany
wrote a legal history of the case which he entitled, A Crime against the Life of the Soul. It was
well named. There is something unspeakably horrible in that mysterious page of history. To
exclude a child not only from the light, but from its kind; to seal up the avenues of knowledge
that are open to the most degraded savage; to force back upon itself every outgoing of the nature
till the poor victim becomes a mockery before its Creator, is an unmeasurable crime; it is an
attempt to undo Gods work. But it is no worse than the treatment some men bestow upon their
own souls. If reverence is repressed, and the eternal heavens are walled out from view; if the
sense of immortality is smothered; if the spirit is not taught to clothe itself in spiritual garments,
and to walk in spiritual ways: such conduct can hardly be classed except as a crime against the
life of the soul. But one thing is certain. As the poor German youth was at length thrust out into
the world for which he was so unfitted, with untrained senses in a world of sense, without
speech in a world of language, with a dormant mind in a world of thought--so many go out of
this world--with no preparation in that part of their nature that will most be called into use.
There the soul will be in its own realm; it will live unto itself, a spirit unto spiritual things. A
spiritual air to breathe; spiritual works to do; a spiritual life to live, but the spirit impotent I If
there has been absolute perversion of the moral nature here, it must assert itself there in the
sharpest forms, but the natural penalty of the greater part of human sin is darkness. This is the
condemnation, that men have loved darkness. And the penalty of loving darkness, is darkness: it
soul out of keeping with its condition, and therefore bewildered, dazzled by light cannot endure,
or blind from the disused sense, it matters not which; it is equally in darkness. (T. T. Munger.)

Open and hidden sins

I. We are, first, to consider who those persons are whose sins are open beforehand, going
before to judgment. And, in making this inquiry, we must still keep in mind that all sin is
condemning. The world makes strange distinctions between what it calls great and little sins;
but the word of God simply declares the soul that sinneth, it shall die (Eze 18:4). The wages of
sin, of all sin, is death (Rom 6:23). But though all sin is condemning, all sin is not equally
open. Many sins which nevertheless subject the soul to eternal death, are kept hidden from man,
while some are open and avowed. The unchanged nature may be restrained from exhibiting to
the eye of man sins open beforehand, going before to judgment; but the evil principle of all sin
is there, open to the eye of that God with whom we have to do. Causes there are which work
upon the unchanged mind, from letting sin break out in the life; though the real love of sin exists
fully in the heart. Such a restraint is natural conscience; such, the laws and expectations of
civilized, much more of refined society. But where these restraints are broken through, then the
whole body of sin and evil principles which were working in the inward soul before, now become
manifest in all ungodliness. They have no fear of God before their eyes; their hearts are
hardened, through the deceitfulness of sin: they set the law of God always, and the law of man
when they dare do so, at defiance; and so spend their short day upon earth in sins open
beforehand, going before to judgment.

II. Let us inquire, in the second place, who those are whose sins follow after. In the
judgment which is formed of sin by men of the world, their minds are manifestly under a great
delusion from the father of lies. They do not judge of sin as the transgression of the law of God,
and therefore hateful in his sight; but they measure it according to the effects which it produces
against the safety or conveniences of society. They cannot see that all sin, whether it be open
beforehand, or whether it follow after to judgment, is destructive to the soul, and
dishonourable to almighty God; and, consequently, that every child of Adam who dies in any
unforgiven sin, is lost. But besides this kind of delusion, which comforts many in their unholy
life, and so far prevents their sin from breaking out into open wickedness, there is another cause
why sin is oftentimes kept from becoming open beforehand. Moral virtue, and a certain
external character of religion, have still a share of the worlds permission, nay, in a measure, of
the worlds approbation; provided that they do not make acknowledged reference to the power
and obligations of the gospel of Jesus Christ. But all this only serves to make sin take deeper
root. It is growing, though concealed from the world, in a soil congenial to it, and will increase
unto all ungodliness. If, therefore, we retain sin in our heart by living in ignorance of the real
state of our soul, while we succeed in establishing an outward character with men, we are
passing through life deceiving and being deceived. Think, oh think, of the dreadful exposure in
that day of all your secret bosom sins, hidden and unrepented of here, but then made manifest,
to your shame and everlasting contempt.

III. It now remains that we consider the case of those who have neither sins going before
them to judgment, nor sins following after. And who are these? where shall we find them? Not
among those who have never sinned: For all have sinned, and come short of the glory of God
(Rom 3:23). Not among those who sin not now: For their is not a just man on earth, that doeth
good, and sinneth not, (Ecc 7:20). They will be found standing in their own peculiar lot:
washed, sanctified, justified in the name of the Lord Jesus, and by the Spirit of our God (1Co
6:11); and none who are such have sins either going before to judgment, or following after. Think
upon your privileges in your acceptance in the Beloved. Ye are washed from the guilt of past
sins, because it is written, the blood of Jesus Christ cleanseth us from all sin (1Jn 1:7). It is the
fountain opened for sin and for uncleanness (Zec 13:1). (H. Marriot,M. A.)

The open and secret sinner

This is the condition of all open and notorious sinners. They are sold as slaves to sin;
everybody sees and knows them to be such; they know it themselves, and are bitterly conscious
of their bondage, however they may affect to think lightly of it, or even glory in it; as there are
those whose glory is in their shame, and who boast of being free from the restraints of religion,
honour, and public decency. Who ever offended the general conscience of society by a great and
public sin, and did not feel himself to be speedily judged, condemned, and degraded? and that
not only in other mens judgment, which he would fain set aside or over-rule if he could, as
partial, unreasonable, and unjust, but in the judgment of his own heart, which, in spite of
himself, affirms and concurs in that of the world. For though the world itself is full of sin, yet,
bad as it is, it does, in an imperfect and irregular way, respect virtue and rebuke vice. And
hereby the judgment of the world becomes a token and intimation of Gods judgment, and God
makes the conscience and opinion even of wicked men testify against the wickedness of others,
though perhaps less wicked than themselves. All open sin goes before to judgment. But how
stands the case with regard to secret sins? There is in these, we may suppose, no manifest
offence against the decencies and proprieties of society: the world knows nothing of the sin,
character is not lost, the sinners life may be in other respects unimpeachable. Cannot his sin be
covered up? It is a vain hope; the covered sin corrupts the whole life. If open sin is like an
overmastering fire, that blazes out at every window and flames up through the roof of the
devoted house, secret sin is as the smouldering heat, that preys upon the main timbers,
unobserved for a time, but stealthily eating its way from one to another, till at last the crash
comes, and the building crumbles into dust and ashes. What calamity is so frightful and
appalling as the sudden downfall of a man, long looked upon as of pure and honourable life, but
found out at last to have been hiding wickedness under an outward show of virtue? And yet sad
as this is, it is not so sad as if the cherished sin had passed undiscovered and unrepented of, till
the sinner stood to answer for it before the great judgment-seat. I said that covered sin corrupts
the whole life. And is it not so? Of course the secret sinner is ashamed of his sin; at least he is
ashamed of it in reference to the effect it would produce against him, if it were known, in the
minds of some people for whose opinion he cares. Then he must live in a constant disguise of
false appearance. His daily life must be a lie, and he must be under a continual necessity of
committing fresh sins to hide former ones. But besides the outward and visible consequence,
what I may call the material penalty of sin, whether open or secret, there is an inward one of
even greater severity; namely, the alienation of the mind from God, and consequent
derangement of all the spiritual faculties and operations of the soul. Can a man who is
consciously and designedly dishonest, or an extortioner, or a drunkard, or an adulterer, hold
unreserved and refreshing communion with his Maker, who is of purer eyes than to behold
iniquity? It is an old and most true remark, that nobody can go on both sinning and praying; for
either praying will make him leave off sinning, or sinning will make him leave off praying. A
wilful sinner might keep up the outward form, and be even all the worse for doing so, but he
could not exercise the spirit of prayer. For though a person who is notoriously wicked in some
particulars may, from mere worldly prudence, and a just appreciation of his own interest, be
upright in others, this does not cleanse the blot of his character either to the world or to himself.
The thief is not honoured by people of any discernment because he may happen to be sober, nor
the adulterer because he may happen to be industrious. And much less can he, upon any
reasonable estimate of his own spiritual state, appease his conscience, entertain a comfortable
hope that he is in Gods favour or make it the serious business of his life to advance Gods glory.
He is, by his works, a manifest enemy to the kingdom of grace. And how stands, in this
particular, the case of the secret sinner? We suppose his sin not to be known to the world; his
example, therefore, creates no scandal, shocks nobodys feelings; it may not even be blemished
by any apparent inconsistency; but the hidden sin defiles the sinners conscience, and bars his
approach to God, just as much as open wickedness does. And this is the way in which it operates.
The man feels that there is a part of his habitual life that he cannot freely disclose and
acknowledge to God; a condemning secret, which he would fain withdraw, if he could, even from
the judgment of his own heart. The consequence is that the form of religion, which we are
supposing the secret sinner to keep up, is but a deception, a hollow mask to hide the practical
infidelity of his character. It is plain that the wilful sinner can have no comfort in the knowledge
of God, or in approaching Him in prayer. He has chosen to set himself in opposition to God, and
to be holden for an enemy by Him. It may be suggested that the law which forbids the darling
sin is not Gods law, the revelation which is supposed to declare it is misstated or
misrepresented, or perhaps is no real revelation at all. Nobody wonders that the man who is
profligate is also irreligious; and nobody thinks of taking his opinion or his practice into account
in any matter in which religion is concerned. But the secret sinner may unsettle the faith of
many souls besides his own. The secret sinner, again, will have to recollect, and, so far as he
may, to repair any damage that he may have done to the cause of religion by the looseness of his
conversation while he was supposed to be, though he really was not, a trustworthy companion
for people of sincere and unpolluted minds. But whatever may be the proper outward
manifestations of penitence for either open or secret sin, the work itself must be begun and
wrought out within the sinners heart. This season of Lent has been specially appointed by the
Church for the work of self-examination and penitence: not but what we ought to be daily
humbling ourselves for those faults which we daily commit, but because through our natural
slowness and coldness to spiritual things we are apt to fall into a negligent way of performing
these daily duties, and so require to be ever and anon awakened and warned to set ourselves
more heartily to our painful task. Let us not, then be withheld by false shame from owning to
God and to ourselves, and, if it must be so, to man also, the heinousness of those sins which we
may have openly and knowingly committed; nor let us attempt to take refuge in that ignorance
of our own acts and of their quality, which, in whatever degree it is wilful, is in that degree an
aggravation of sin, not an excuse for what is done amiss; but let us gladly accept the light which
the Word and Providence of God afford to us, that we may come to know ourselves as we are
known by Him. It may be a painful, but it will be a saving knowledge. (Bp. S. Wilberforce.)

The sins that follow

I. Now there is no difficulty in fixing on the characters described under the former clause,
Some mens sins are open, going before unto judgment. From the day of Pentecost until now,
the Church has had to contend with a body of men who have set themselves in direct and open
hostility to holiness and God; who have mocked at His counsel and would none of His reproof.
Their sins have been open; all the world has acknowledged their guilt, and anticipated their
condemnation. Their offences go before them invoking Gods judgment. Who are they, we will
rather ask, described in the second clause of the text, whose wickednesses are not visible at the
moment? In reply, we would remind you of the familiar division of all sin into ignorant and
presumptuous. Indeed, indeed, it is quite possible for a man to be persuaded that he stands
upright, when in Gods sight he is grovelling in the dust. We will take the case of a man who
rejects from his creed one of the articles of the Christian faith. These persona live on contented
with their own condition; they are not sensible of any evil from the course they pursue. Now this
licensed unbelief in which people, good and amiable in the main, indulge themselves upon
particular points--this free thinking upon a few of the minor dogmas of the Church, which
seemingly issue in nothing, leads to no harmful result, is just of the nature of those sins which
follow after. The secret scepticism, Oh! it does not go before a man, calling down upon his head
general reproach; it is not as the crime of dishonesty, or avariciousness, or cruelty, or impurity,
which lift up their voices and imprecate judgment; but it hangs about an individual almost
without his own knowledge. Noiselessly and stealthily it dogs his steps, never perhaps to be
thoroughly developed in all its offensiveness, till the disembodied soul stands shivering in the
eternal world. And they are not sins of faith alone which come under the category of the text.
How many are they who permit themselves in some habitual breach of Gods law, without ever
realizing the fact that they are really guilty of actual sin. How many a tradesman suffers himself
to take advantage of the ignorance of those with whom he deals, enlarging his profits by means
not thoroughly justifiable, but which custom has sanctioned, and which, therefore, he never
dreams of regarding as moral offences. So again a society, in its corporate capacity, will not
hesitate to act in a manner in which its members would shrink from acting in their private
capacity, as though the individual responsibility which God had stamped upon every unit of our
species could be got rid of by associating together with our brethren. And what we have said
with regard to things done or left undone, which men know not, and feel not, to be wrong,
applies in its degree also to a variety of practices which people do know to be evil, but which yet
appear too insignificant to be a cause of uneasiness. And this class of transgressions is one into
which an age like the present is especially liable to fall. Men in a simple and uncivilized era are
subject to gross vices, men of a refined and cultivated epoch sin small sins. Crimes of exceeding
magnitude, as well as heroic virtue, belong to a nation in its infancy. Bloodshed, cruelty, incest,
rapine, are the faults of a barbarous empire. Selfishness, coldness, covetousness, vanity, are the
transgressions of modern times.

II. We have hitherto considered the text as indicative of two descriptions of sin. The sins that
follow after are the sins which men know not, or which they pass by as of little moment. But the
words imply, we believe, more than that the sins in question are secret, or insignificant; they
further indicate, that we have already indirectly insinuated, that although little recked of, they
do in fact pursue a man to his hurt, and even to his condemnation. What is this? It is that these
unknown or unregarded transgressions are not really without effect both here and hereafter.
They may bear no fruit at the moment, but their fruit is not wanting. Again and again have we
heard of individuals who, after a protracted career of uprightness and integrity, have been
convicted of some fraud, and overwhelmed with sudden disgrace. The world marvels that one
who stood so long should at last fall, that one so regular and steady and sober, and even
religious should prove so false to his principles. But could we look deeper, and see as God sees,
we should, perhaps, trace the final catastrophe to some single neglect, like that of abstaining
from the Lords Supper, which the mass never noticed, and if they had, would not have blamed;
yea, which the unhappy one himself hardly knew. Yea, and we had almost said that it were well
the result of the unknown sin should thus show itself now, even though its revelation be in the
midst of dishonour and remorse. Better that the secret disease should be disclosed anyhow,
whilst there is a possibility of cure, than that it should lie hid until the end. Death hath a strange
power to banish delusions, and unravel self-deceit. When shaking itself free from the coil of
flesh, the spirit often shakes off the former dulness of its mental sight, and begins to see things
as they are. Then actions which once seemed right appear wrong, and practices once excused are
perceived to be indefensible, and omissions which were thought pardonable look foul and
terrible when the doors of eternity are unfolding. It is a very strong argument which we derive
from the foregoing reasoning, for neglecting no means of grace, for under valuing no
transgression. The effects of such neglect are not wholly removed even by repentance. (Bp.
Woodford.)
The seeming record of life, not always the actual one
The Paper World informs its readers that in using postal cards they may write so that only the
initiated can read the message, and write a misleading message which will disappear. The true
message, it says, should be written with a gold or quill pen dipped, not in ink, but in a mixture of
one part sulphuric acid and seven parts water. When dry the card bears no trace of writing, but,
as a blank card might excite suspicion, it may be covered with writing in tincture of iodine.
When heat is applied to the card, the writing in iodine disappears, and the writing in diluted
sulphuric acid becomes legible. There is reason to fear that the same process is going on in the
record of some peoples lives. In the day when all secrets are revealed and every one appears in
the naked light of the great white throne, the records on the tombstones will disappear, and in
their place will stand the hidden, true record of the actual life.
Fraudulent professors
A curious discovery of a diamond fraud has been made by a photographer in Boston, U.S. A
diamond expert was offered a very large stone for 1,600. He applied to it all the tests used in
the trade, and was satisfied that it was genuine. After he had purchased it, some circumstances
occurred which led him to suspect that he had been cheated, notwithstanding the apparent
genuineness of the diamond. He took the stone to a photographer, and asked him to send a ray
of sunlight through it with his camera. Then it was discovered that there was an obstruction in
the stone. A ray which passed through other diamonds clear and straight was stopped in the
suspected stone. A powerful microscope was used upon it, and it was discovered that the
obstruction was some cement which joined two small stones together, the two forming the
magnificent gem the merchant had bought. The two stones were separated by chemicals, and
were worth about 120 each. There are people who succeed in passing the tests of ministers and
Churches who, when the light of Gods throne falls upon them in the day of judgment, will be
found fraudulent professors. (Christian Herald.)

Sin and judgment

Recent discoveries have revealed the carcases of prehistoric animals thrown out at the foot of
a Siberian glacier. These animals were preserved unchanged, unseen, and unknown, for untold
centuries, beneath the frozen mud and the solid ice of the never-hasting, never-resting, ever-
moving glacier. And when, at last, these long-preserved carcases came out to the light and
warmth and sun, they sent forth their horrid stench. Thus sin may be buried under the mud of
materialism, and be frozen in indifference, and hidden in oblivion for years and centuries and
cycles, but the on-moving glacier of time will at last reveal them to the light and glory of the
judgment day, and then will they stink in the nostrils of God, and of angels and of all the
assembled multitudes. (R. S. Barrett.)

The good works of some.--

Good works which cannot be hid

I. Now it is clear that a work cannot derive its goodness from its relation to sin. Water cannot
derive its sweetness from a bitter fountain. The limpid brook does not obtain its transparency
from the muddy bed over which it flows. A good work, we say, must derive all its goodness from
God; and, first of all, He must be its author; His Spirit must teach it; He must be its originator.
In other words, a man must be taught of God before he can do aught which is pleasing in Gods
sight. But, again, in order to make a deed good, God must be the doer as well as the author of it.
We must be led by the Spirit, as well as taught of the Spirit; God must work in us to do as well as
to will. Not that our own work is in any degree superseded--not that our diligence is rendered
unnecessary, but we are fellow-workers with God. And yet the excellence of the work is not
derived from our share in the work, but from Gods. And then for a work to be good God must be
the aim of that work. Do all to the glory of God--that is our duty. I have created him for My
glory--that is the Divine purpose.

II. Our text declares of such good works as we have described, that it is impossible to hide
them. The good works of some are manifest beforehand, and they which are otherwise--that is,
they which are not manifest beforehand--cannot be hid. It is therefore a mere question of time,
and not of fact; all good works shall be manifest, the only difference being that some are
revealed beforehand in this life whilst others are reserved till the life to come. But what is meant
by this manifestation of works? Clearly not the display of a mere action whether of body or
mind. It would be no sort of consolation to the teacher, or visitor, or alms-giver ii you were to
tell him that his lessons, or calls, or alms will all be published. That might be a motive for the
ostentatious and purse-proud pharisee, but it is no boon to the self-denying and humble child of
God. What then? Why, it follows that our text declares, not that the bare works, but that the
goodness of these works shall be made manifest. And what is this goodness which shall be
revealed? Precisely that which attaches to the work as good in the sight of God, and which we
have already described. The origin and motive of the work will be manifested. Men may
misinterpret you now; they may call you a mad religious schemer; they may Say that the cross
you have taken up is assumed to disguise some dishonesty of heart; they may accuse you of a
thousand motives rather than the true one; but what matters it? It shall not always be thus. And
then He will make manifest the works goodness of execution. He will demonstrate that it was
not by might nor by power, but by the Spirit of the Lord of hosts. Men thought, and sometimes
even you thought, that the good work was done in a wrong way. And, finally, He will make
manifest the works goodness of aim. But how will He reveal this fact? Will He simply declare
that His honour was your object, but unfortunately it failed? No such thing. In every ease He will
reveal the full accomplishment of the end whereto He sent the work; in every case He will
display before you the most perfect success; in every case He will make manifest goodness
consummated, a purpose attained, and glory achieved. In His own way He will show it; but show
it He will; there will be no doubt about the fact; the end of the work will be proved good.
Sometimes God makes this aim manifest beforehand; He shows us even now that His work is
prospering in our hands; He proves to us that His glory is not only our intention, but even the
actual and present result of our labours. (D. F. Jarman, M. A.)

Perpetration of character
Years ago in Chicago crowded gatherings were being held in the largest hall in the city, and
Mr. Moody was in command. Suddenly his shrewd, quick eye fell on one of the ushers; he
looked at him for a minute, and then signalled to him to come to the vestry below. When they
met there Mr. Moody said: Where do you come from--Does the senior usher know you? No,
sir. What do you come here for? I wanted to be seen. Ah, said Mr. Moody, you just drop
that ushers rod and take a back seat, now be smart. Mr. Moody had never seen the man before,
but his wonderfully keen penetration of character had detected something wrong in him. That
mans name was Guiteau, and within four years he murdered the noble Garfield, the President of
the United States.
Manifest beforehand
When the Sidonians were once going to choose a king, they determined that their election
should fall upon the man who should first see the sun on the following morning. All the
candidates, towards the hour of sun-rise, eagerly looked towards the East, but one, who, to the
astonishment of his countrymen, fixed his eyes pertinaciously on the opposite side of the
horizon, where he saw the reflection of the suns orb before the orb itself was seen by those
looking towards the east. The choice instantly fell upon him who had seen the reflection of the
sun; and by the same reasoning, the influence of religion on the heart is frequently perceptible
in the conduct, even before a person has made direct profession of the principle by which he is
actuated. (Saturday Magazine.)

1 TIMOTHY 6

1TI 6:1-2
Servants as are under the yoke.

Under the yoke

The phrase under the yoke fitly expresses the pitiable condition of slaves, to whom Paul here
addresses himself. Of all the hideous iniquities which have cried to heaven for redress, slavery,
which places a man in such a position to his fellow, is one of the worst. It is as pernicious to the
owner as it is to the slave. Dr. Thomson has well said, It darkens and depraves the intellect; it
paralyzes the hand of industry; it is the nourisher of agonizing fears and of sullen revenge; it
crushes the spirit of the bold; it is the tempter, the murderer, and the tomb of virtue; and either
blasts the felicity of those over whom it domineers, or forces them to seek for relief from their
sorrows in the gratifications and the mirth and the madness of the passing hour. In the days of
our Lord and of His apostles, slavery was a time-honoured and widely ramified institution. It
was recognized in the laws as well as in the usages of the empire. So numerous were those
under the yoke, that Gibbon, taking the empire as a whole, considers it a moderate
computation to set down the number of slaves as equal to the number of freemen. In Palestine
the proportion would probably be less, but in Rome and other great cities the proportion would
be far greater. Christianity, with its proclamation of equality and brotherhood, came face to face
with this gigantic system of legalized property in human flesh, and we want to know how the
gospel dealt with it.

I. Let us first see what Christianity did not do for the slaves. That the followers of Him who
cared most for the poor and needy, and who longed to break every yoke, pitied these slaves in
their abject and humiliating condition, goes without saying. But they certainly did not urge the
slaves to escape, or to rebel, nor did they make it an absolute necessity to church membership
that a slave-owner should set all his slaves free. We may be quite sure that such a man as Paul
would not be insensible to the evils of slavery, and further, that it was not from any deficiency in
moral courage that he did not urge manumission; but told some slaves to remain in the
condition in which they were, and, by Gods help, to triumph over the difficulties and sorrows
peculiar to their lot. Strange as this may seem at first sight, was it not wise? Did it not prove in
the long-run by far the best thing for the slaves themselves, leading to a more complete
extirpation of slavery than if more drastic methods had been tried at first?

II. Let us see, then, what Christianity did for the slaves.
1. It taught masters their responsibilities.
2. It inculcated on the slaves a course of conduct which would often lead to their legal
freedom. Under Roman law, liberty was held out as an encouragement to slaves to be
honest, industrious, sober, and loyal; and, therefore, any Christian slave who obeyed the
laws of Christ would be on the high road to emancipation. Liberty thus won by character
was a better thing than liberty won by force or by fraud, and was more accordant with
 the genius of Christianity.
3. It gave dignity to those who had been despised and who had despised themselves. The
work, which had once been a drudgery, became a sacred service; and this your toil and
mine may surely be.
4. But, besides all this, Christianity laid down principles which necessitated the ultimate
destruction of slavery. It taught that all men had a common origin; that God had made of
one blood all nations; and that men of every class were to join together in the wonderful
prayer, Our Father which art in heaven. Learn, then, to trust to principles rather than
to organization. Let life be more to you than law, and change of life more than change of
law. Care for character first, believing that circumstance will care for itself. And, finally,
in conflict with evils deep and wide-spread as ancient slavery, be patient, and have
unwavering faith in the God of righteousness and love. (A. Rowland, LL. B.)

The slave winning his master for Christ

Many a heathen master was rebuked amid his career of profligacy by the saintly lives of
Christian slaves, who had given themselves up to the Lord of purity; and probably the hearts of
many were touched through the prayers of those they had despised. We have read of a negress in
the Southern States who was caught praying by her master, and cruelly beaten for her pains.
Stripped and tied fast to the post, as the blood stained whip ceased for a moment to fall on the
quivering flesh, she was asked if she would give over praying. No, massa, never! was the
answer; I will serve you, but I must serve God. Again the lashes rained down on her bleeding
back; but when once mere they ceased, the voice of the follower of Jesus was heard praying, O
Lord, forgive poor massa, and bless him. Suddenly the whip fell from his hand; stricken with
the finger of God, he broke down in penitence. Then and there the prayer was answered--the
godless master was saved through the faithfulness of the slave he had despised. (A. Rowland,
LL. B.)

The power of custom to conceal si

n:--But we must not overlook the insidious and powerful influence of custom, which makes a
sin so familiar that we do not trouble to investigate
2. We deal with it as a sentinel does with one he has allowed to pass without challenge--he
thinks it all right, and lets him pass again and again, until at last he is horrified to find he
has been giving admission to a foe. John Newton, for example, after his conversion
(which was as genuine as it was remarkable), carried on for years the inhuman traffic of
slavery, and felt his conscience at rest so long as he did what he could for the bodily
comfort of the slaves. He was quite insensible to the sinfulness of slavery until it pleased
God to open his eyes, which had been blinded by custom. And, at the close of last
century, an American gentleman left a plantation well stocked with slaves to the Society
for the Propagation of the Gospel, and was evidently unconscious of any inconsistency. It
is not to be won dered at that, in the early days of Christianity, disciples of Jesus were
similarly deceived. Instead of condemning them, let us ask ourselves whether custom is
not blinding us to other sins. (A. Rowland, LL. B.)

That the name of God and His doctrine be not blasphemed.--

The imperfections of Christians exaggerated by the enemies of Christianity
It is objected to Christianity, which in my text may be considered as meant by the name and
doctrine of God, that many of those who profess to be regulated by its spirit and laws, instead of
being better, are often much worse than other men; that, pretending to adhere to it as a System
of truth and righteousness, they yet frequently neglect or violate the duties of those relations and
conditions in which they are placed; that servants, for example, as here particularly alluded to by
the apostle, bearing the name of Jesus, do, notwithstanding, act unfaithfully and disobediently;
that the same remark is applicable to individuals of every other class and station in civil society;
and that even some of the ministers of the gospel, who have studied it most, and should know it
best, are themselves grievously addicted to the follies and vices of the world.
1. In the first place, then, the persons by whom the objection is adduced, seem, in many
cases, to be influenced by a determination to censure, with or without reason, the
conduct of Christs professed followers. Whatever aspect we put on, and whatever
deportment we maintain, they must discover, or imagine, something which they may use
as a pretext for personal reproach, and which they may ultimately level against the
doctrine or principles that we hold. If we are grave, they accuse us of being morose and
gloomy. If we are cheerful, then we are light and joyous spirits, having as little
seriousness and as much wantonness as themselves.
2. We remark, in the second place, that the fact which gives rise to the objection we are
considering is not unfrequently exaggerated by the fault of an individual being
transferred and imputed to the whole class to which he belongs. The ultimate aim is to
bring Christianity into disrepute--to blaspheme the name and the doctrine of God; and
in order to accomplish what is thus intended, the aberrations of every individual
Christian are spoken of as descriptive of all who have embraced the religion of Jesus, and
as a sort of universal and necessary accompaniment to the faith and character of His
disciples.
3. It may be observed, in the third place, that the fact of which we are speaking is often
exaggerated, by considering one part of the Christians conduct as a test of his whole
character. The splendour of their virtues is obscured by an individual spot, which malice
or misconception has magnified far beyond its real size. And their character is
appreciated, not by the tone of their principles, in connection with the habitual tenor of
their conduct, but by a single vicious action, of which their mind is utterly abhorrent,
which they bewail with unfeigned sorrow, and which a candid eye would trace to those
imperfections of the heart, and those infelicities of condition, which adhere to humanity
in its best estate. The unmanly equivocation of Abraham, the aggravated crime of David,
and the unhappy strife between Paul and Barnabas, are held out as the characteristic
features of these eminent persons; that faith, and piety, and humility, and zeal for the
glory of God and the best interests of mankind, by which they were severally
distinguished, go for nothing in the estimate that is formed.
4. In the fourth place, the fact by which unbelievers are furnished with the objection we refer
to, is frequently amplified by a too rigid comparison of the Christians conduct with the
religion in which he professes to believe. Now, it would be fair enough to judge us by the
standard to which we appeal, if they would take care at the same time to apply it under
the direction of those rules, which the very nature and circumstances of the case require
to be observed in such an important trial. They forget that the morality of the gospel
must be perfect, because it is prescribed by a perfect Being, and that, had it been
otherwise, they would very soon have discovered it to be unworthy of its alleged author.
They forget that moral imperfection is an attribute of our fallen nature, and must
therefore mingle in all our attempts to comply with the Divine will, and to imitate the
Divine character.
Conclusion:
1. And, in the first place, let it not be thought that we mean to plead for any undue or
unlawful indulgence to the disciples of Jesus.
2. In the second place, let Christians beware of encouraging unbelieving and ungodly men in
this mode of misjudging and misrepresenting character.
 3. Lastly, let us scrupulously abstain in our own conduct from everything of which
advantage may be taken, for that unhallowed purpose. (A. Thomson, D. D.)

The imperfections of Christian, no argument against Christianity

Men may reject what is true, and disobey legal authority; that is what they do every day. But
such rejection and disobedience neither alter the nature of that truth, nor destroy the legitimacy
of that authority. In the same way the Christian religion, being established on grounds which
have the sanction of God to support them, cannot be deprived of its claims to our submissive
regard, because those who profess to believe in it do not act uniformly as it requires. Let God be
true, and every man a liar. The objection must suppose that the wickedness of professing
Christians arises either from Christianity being directly immoral in its influence, or from its
being deficient in power to make its votaries holy. Now, that its influence is far from being
directly immoral will be granted, without hesitation, by every one who is at all acquainted with
its spirit and its principles. It has a character so completely opposite to this, that it is commonly
accused by its enemies of being severely and unnecessarily strict, inasmuch as it requires us to
conform ourselves to a perfect law, and to imitate a perfect example. The objection, therefore,
must owe its force to the other alternative that was stated. It must suppose that Christianity is
deficient in power, or not properly calculated to make its votaries holy. Wherein, then, does its
alleged deficiency consist? In what respect is it naturally inefficacious for making men virtuous
and good? Is it defective in the plainness and energy of its precepts? Nothing can be plainer, or
more forcible, than the manner in which it proposes its rules for the regulation of our conduct.
Again, is Christianity defective in the extent of its morality? Its morality could not be more
extensive than it actually is. There is no vice which it does not prohibit; there is no virtue which
it does not enjoin. Is it defective in the principles on which its morality is founded? That might
be affirmed, if it inculcated the principle of fictitious honour, which this moment stimulates to
noble deeds, and the next gives its countenance to boundless dissipation and bloody revenge, or
the principle of sentimental feeling. But the principles of Christian morality are of a quite
different and infinitely more perfect kind, and fitted, by their natural and unfettered operation,
to form a character of unblemished and superlative worth. Profound regard for the authority of
Him who made us, whose subjects we now are, to whom we are finally accountable, and who
possesses the most sacred and unquestionable title to our unreserved homage; firm and lively
faith in the existence and perfections of God; supreme love and ardent gratitude to that Being
who is infinitely amiable in Himself, and whose unbounded mercy in Christ Jesus has laid us
under obligations to obedience the most cheerful and devoted; a heartfelt reliance upon that
sacrifice of Himself by which the Son of God redeemed sinners from the guilt and the dominion
of sin, and, by the influences of His Holy Spirit, extends as far as the habitations of men are
found, elevates us above the sordid wish of living to ourselves, and consists in so loving each
other as Christ has loved us. Is Christianity defective, then, in the sanctions with which its laws
are enforced? These sanctions are fitted to awe the stoutest, and to animate the coldest heart. Is
it defective in the encouragements which it gives to virtuous exertions? What encouragements
greater than these: an assurance that the eye of God is ever upon the righteous, and His ear
open to their cry. Is it defective, I ask, in the last place, in the external means which it
prescribes for promoting the spiritual improvement of the Christian? Here, also, it is wholly
unexceptional. It puts into his hands a volume, which is given by inspiration, and is profitable
for doctrine, for reproof, for correction and instruction ill righteousness, that as a man of God he
may be perfect, thoroughly furnished unto all good works. It consecrates one day in seven to
rest from ordinary labour, to give him a special opportunity of examining his heart, and of
providing an additional store of knowledge and wisdom for his guidance in future. In all the
views now taken of the moral influence of the gospel, it evidently appears that no defect
whatever can be ascribed to it in that particular. On the contrary, it seems perfectly calculated,
by the qualities we have found it to possess, to purify, in an extraordinary measure, the heart
and the character of its adherents. (A. Thomson, D. D.)

The imperfections of Christians no argument against Christianity

The argument is not complete till we have considered the effects which Christianity has
produced on the moral character of its adherents.
1. Let it be considered what a multitude of excellent characters have been formed by the
influence of the gospel. From its first establishment down to the present day, every
successive age has had a number of individuals and of families by whom its sanctifying
power has been deeply felt and practically exhibited. On looking into the history of its
progress and effects, we observe that it no sooner obtained a footing, than it began to
change the moral aspect of society, wherever, at least, the profession of it prevailed.
2. But the holy tendency of the gospel is obvious, not only from its powerful effect on those
who have truly believed its Divine origin, and given a candid reception to its doctrines;
the same thing may be seen in the improved moral condition of those also who have
either given a mere speculative assent to it, or who are acquainted only with its tenets
and precepts, or who live merely in countries where it is professed. The history of the
gospel furnishes us with a detail of interesting and incontrovertible facts, which
demonstrate that Christianity has neither been useless nor detrimental as a moral
system: that it has maintained an influence peculiar to itself over the sentiments and
manners of mankind; and that this influence has been at once powerful, important, and
extensive.
3. It is not enough, however, to state that there are many who show in their conduct the holy
tendency and sanctifying power of Christianity; that there are, and have been, multitudes
of Christians who have adorned their religion by the exercise of every virtue; it is proper
to state, in addition to this, the contrast which their present conduct exhibits to their
former conduct, and also to the deportment of others who have rejected the gospel, or
who have never heard of its existence. It is right also to compare the moral character of
the Christian with that of others who have not known or adopted the same religious
faith.
4. It was formerly stated that the fact upon which the objection we are considering is
founded, is frequently exaggerated by the fault of one Christian being transferred or
imputed to the whole Church. But I have now to observe that the fact is also most
unfairly and injuriously misapplied in another way. Our adversaries make no distinction
between real and merely nominal Christians.
5. That the gospel has not been more generally efficacious in reforming mankind and in
perfecting the character of its votaries, is to be accounted for in various ways. Without
entering into any detail, however, I may merely mention one general principle which
appears to solve the whole difficulty. The gospel is not a system of compulsion. (A.
Thomson, D. D.)

The duty of Christians in reference to the objection founded upon their

imperfections
We are called upon, by every motive of gratitude to the Saviour, of regard to the Divine
honour, and of compassion to the souls of men, who must be saved by Christianity, or not be
saved at all, to abstain from all those actions and indulgences by which the name or the
doctrine of God may be blasphemed. This is the exhortation of the apostle, which we shall now
endeavour to illustrate, by pointing out the way in which it is to be complied with, so as most
effectually to answer the end for which it is given.
1. And, in the first place, we exhort you never to forget that the gospel is a practical system.
 When you turn your mind to any one of its doctrinal truths, you will consider that it is
not only to be believed, but that it is to make you free, in some respect or other, from the
dominion of iniquity. When you meet with any precept, you will recollect that it is not
merely a proof of the perfection of that morality which revelation inculcates, but a rule
for your deportment in that branch of holiness to which it refers. When you cast your eye
upon the delineation of a character, you will view it as not only held out to attract, or to
interest you, but as set before you to warn you against certain offences or to recommend
the practice of certain virtues.
2. In the second place, with the same view we exhort you to a faithful and conscientious
discharge of the duties which belong to the several relations in which you stand, and the
various circumstances in which you are placed. Nor is this all. The circumstances, as well
as the relations of life, come under the government of the rule we are considering.
3. In the third place, we exhort you to make a willing sacrifice even of certain privileges and
comforts, when the exigences of the case require it, though, in ordinary circumstances,
you would be warranted in refusing to make it, if it were demanded. Let as many
servants as are under the yoke, says the apostle, count their own masters worthy of all
honour, that the name of God and His doctrine be not blasphemed. While you recollect
what is due to yourselves, you must recollect still more what is due to the gospel. (A.
Thomson, D. D.)

The wicked lives of Christians no argument against the truth of Christianity

I. First I am to consider what just ground or colour there may be for a complaint of the
exceeding wickedness of men now under the Christian dispensation. And here it may with truth
be observed to the advantage of our holy religion, that, as bad as men are under it, they would
have yet been worse without it. The rule by which Christians are obliged to walk is so excellent,
and they are thereby so fully and clearly informed of the whole extent of their duty; the
promised assistances are so mighty and the rewards so vast, by which they are animated to
obedience; that their transgressions, as they are attended with a deeper guilt, so must needs
appear to be of a more prodigious size than those of other men. And it is no wonder, therefore,
if, on both these accounts, good and holy persons have spoken of them with a particular degree
of detestation and horror. And as the vices of Christians are, for these reasons, open and glaring,
so their virtues oftentimes disappear and lie hid. The profound humility and self-denial, which
the Christian religion first enjoined, leads the true disciples of Christ, in the exercise of the chief
gospel graces, to shun the applause and sight of men as much as is possible. On these, and such
accounts as these, I say vice seems to have the odds of virtue among those who name the name
of Christ, much more than it really hath.

II. Secondly, that they are very unreasonable in so doing, I am in the next place to show. For--
1. The holiest and purest doctrine imaginable is but doctrine still; it can only instruct,
admonish, or persuade; it cannot compel. The gospel means of grace, powerful as they
are, yet are not, and ought not to be, irresistible. Let the gospel have never so little
success in promoting holiness, yet all who have considered it must own that it is in itself
as fit as anything that can be imagined for that purpose, and incomparably more fit than
any other course that ever was taken. Did philosophy suffer in the opinion of wise men
on account of the debaucheries that reigned in those ages, wherein it flourished most
among the Grecians and Romans? Was it then thought a good inference that, because
men were very dissolute when wisdom was at the height, and the light of reason shone
brightest, therefore wisdom and reason were of little use towards making men virtuous?
2. The present wickedness of Christians cannot be owing to any defect in the doctrine of
 Christ, nor be urged as a proof of the real inefficacy of it towards rendering men holy;
Because there was a time when it had all the success of this kind that could be expected; the
time, I mean, of its earliest appearance in the world; when the practice of the generality of
Christians was a just comment on the precepts of Christ; and they could appeal from their
doctrines to their lives, and challenge their worst enemies to show any remarkable difference
between them.
1. There must needs be a great disparity between the first Christians and those of these latter
ages; because Christianity was the religion of their choice. They took it up while it was
persecuted.
2. Another account of the great degeneracy of Christians may be drawn from mens erecting
new schemes of Christianity which interfere with the true and genuine account of it.
3. It is not to be expected but that, where Christians are wicked, they should be rather worse
than other men; for this very reason, because they have more helps towards becoming
better, and yet live in the contempt or neglect of them.

III. Some more proper and natural inferences that may be drawn from it. They are many and
weighty. And--
1. This should be so far from shocking our faith, that it ought on the contrary to confirm and
strengthen it; for the universal degeneracy of Christians in these latter days was plainly
and punctually foretold by Christ and His apostles.
2. Consider the monstrous degree of pravity and perverseness that is hid in the heart of
man, and to account for the rise of it.
3. Learn from thence not to measure doctrines by persons, or persons by doctrines: that is,
not to make the one a complete rule and standard whereby to judge of the goodness or
badness of the other.
4. To excite ourselves from thence to do what in us lies towards removing this scandal from
the Christian faith at large, and from that particular church of Christ to which we belong;
both by living ourselves as becomes our holy religion; and by influencing others, as we
have ability and opportunity, to live as we do; that so both we and they may adorn the
doctrine of God our Saviour in all things (Tit 2:10). (Bp. Atterbury.)

A faithful slave
Near the close of the civil war a gentleman residing in a Southern state deemed it prudent, the
Northern army being within four miles of his residence, to conceal his State bonds, plate and
other valuables. He decided on burying them in the woods; but as this concealment required
assistance, it was necessary to take one of his slaves into his confidence. The man he selected
was one whom he knew to be a consistent Christian. With this slaves aid he buried his treasure,
and only he and his master knew the hiding-place. When the Northern troops came two days
afterward, they were informed by the slaves, then emancipated, which of their number knew of
the buried treasure. The man was ordered to disclose the spot where it was hidden, but he knew
if he did so his former master would be ruined, and he refused. Six men with loaded pistols
pointed at his head repeated the order, and gave him twenty minutes to decide whether he
would obey or die. Life was very sweet, and the slave burst into tears, but told them he would
rather die than break his word to his master. The rough soldiers were touched by the faithful
fellows heroism, and released him unharmed. It is often said that religion makes men weak and
unmanly, but this Christian slave is an instance of the injustice of the charge. He was faithful
even in peril of death.
Our social position
 The position we have in society, when we come to think of it, ought never to make us unhappy.
There is a kind of painting, or work, that they make in other countries, that they call mosaic. It is
made by little pieces of marble, or pieces of glass of different colours. They are so small that each
one represents merely a line. There are simply these little pieces of glass or marble, and, if one of
the pieces falls or is trampled on, no matter; it is not worth anything at all of itself. And yet the
artist takes that little piece, and places it by another, and hands out another, and proceeds until
he makes a human face--the shape, the eyes, the mouth, the lips, the cheeks, the human form,
part shaped to part--so that, standing off three or four feet, you could not tell it from an oil
painting. Now, suppose that one of those little pieces should say, I wish he would put me in the
apple of the eye; and another, I wish he would put me on the lip; and another the cheek--but
the artist knows just where to put it, and to put it any where else would be to mar the picture.
And if one should be lost, it would mar the picture. Each one has its place. I have thought it is so
in society. God is making a great picture out of society. He is making it out of insignificant
materials, out of dust and ashes; but He is making a picture for all eternity, and wherever God
may be pleased to put me in that picture, if He puts me at all, it seems to me I should be glad to
be there. We shall be glad of it, and the arch angels shall contemplate Gods picture. I cannot tell
where I shall be; but God is putting us where we should be, and these plans are for our good and
our glory and our triumph. And when we get to heaven, we shall not wish we had been much
different from what we were, only that we had been better. But here we are so dissatisfied! (Bp.
Simpson.)

The true motive in service

Let us invite servants to remember that they are working for God as well as for man. Their
masters kitchen is a room in their Fathers house. They may have bad employers who do not
care for good work, or ignorant ones who do not appreciate it, or disheartened ones who have
ceased to expect it. They must take for their guidance their heavenly Fathers work in nature. His
rain falls on the just and on the unjust, on the carefully tilled field which invites His blessing and
on the stony ground which refuses it. Their ambition must be to make their work fit to be part of
His. Their kitchen must be able to welcome His sunshine without being put to shame by it.
There should be no vessel thrust away to the back of the cupboard too foul to receive the purity
of His daisies or His primroses. When they find themselves hampered and defeated by
thoughtlessness or selfishness, they must think how nature makes the best of everything,
throwing ivy over ruins, and absorbing all decay into something new and good. (Edward
Garrett.)

1TI 6:3; 1TI 6:5

Wholesome words.

Wholesome words
The opposite of wholesome in our common speech is that which tends to produce disease; but
the opposite of the Greek word, of which this is a translation, is that which is already unsound or
diseased. The thought of the apostle is, that there is nothing morbid or unhealthy about the
words of Jesus. The words of the Lord are healthy, having nothing of the disproportion of
monstrosity, or the colouring of disease about them; and therefore they are wholesome, so that
all who believe and obey them become thereby stronger, nobler, and sounder in all the qualities
of moral manhood. Now let us see how this statement of Paul may be verified and illustrated.
 I. We may take first the matter of creed, and we shall find, when we come to investigate, that
in this department the words of the Lord Jesus were distinguished by two qualities which mark
them as pre-eminently healthy. The first of these is their positive character. The Lord was no
mere dealer in negations. Dr. Samuel Johnson complained of Priestley, as a philosopher, that he
unsettled everything and settled nothing; but no one can read the four Gospels without feeling
that in meeting Jesus he has come into contact with One who speaks in the most positive
manner. On subjects regarding which the wisest minds of antiquity were completely uncertain,
He has the fullest assurance. We may wade through volumes of metaphysics, from those of
Aristotle to those of Kant, without getting any distinct notion of God, but when we hear Jesus
say, God is a Spirit, and they that worship Him must worship Him in spirit and in truth, we feel
that God is a personal reality; and though Christ does not define the nature of spirit, yet when
He speaks of God as thinking, loving, willing--His Father and ours--we understand Him better
than the philosophers, though He penetrates to the depth of a nature which they had vainly
sought to define. He has settled our minds upon the subject, not by argument, but by
awakening in us the God-consciousness which is one of the instincts of our being, and so
bringing us to say, It must be so, for I can rest in that. In like manner, when He enforces duty
He evokes the conscience within us to a recognition of its responsibility. So, too, in reference to
the future. He does not argue, He asserts with the speech of One who knows whereof He affirms,
and forthwith the natural longing of the heart for immortality finds its craving satisfied, and
settles in the certainty that dust thou art, to dust returnest, was not spoken of the soul. Akin to
this positive characteristic of the Saviours words concerning creed is the discouragement which
they give to all indulgence in speculations about things which are merely curious, and have no
bearing upon our character or conduct. Thus, when one of His disciples asked, Are there few
that be saved? He declined to answer the question, and fixed the attention of His hearers on the
vital and urgent matter of individual duty, saying, Strive ye to enter in at the strait gate,
Everything that is profitless and without bearing on life and godliness He brands as unworthy of
consideration or discussion, and all mere logomachies are unsparingly condemned by Him. Now
in these two things you have the symptoms of mental and spiritual health. The man who
accounts nothing certain never focuses his mind on anything; while he who runs after every sort
of speculation, scatters his mind over everything. The one never gets ready to do anything; the
other attempts so much that he really accomplishes nothing. Is it not, precisely, in these two
respects that the unhealthiness of much of the thinking in our own age manifests itself?

II. But now, passing from the domain of creed to that of character, we are equally struck with
the healthiness of the Saviours words in reference to that.
1. For in dealing with that subject He is careful to put supreme emphasis, not on that which
is without, but on that which is within. He distinguishes between the head and the heart,
and never confounds intellectual ability with moral greatness. Now the healthiness of all
this is apparent at a glance, for it goes to the root of the matter, and only One who was
Himself whole-hearted could thus have prescribed for diseased humanity.
2. Again, in reference to character, the healthiness of the Saviours words appears in that He
insists, not on asceticism in any one particular, but on full-rounded holiness. He does not
require the eradication of any one principle of our nature, but rather the consecration of
them all.
3. But looking now, to the department of conduct, we have in that another equally striking
exemplification of the healthiness of the words of the Lord Jesus. He was very far from
giving any countenance to the idea that religion is a thing only of sentiment. He insisted,
indeed, as we have seen, on the importance of faith in the great central doctrines; and He
was equally emphatic in declaring the innerness of holiness. But He dwelt on both of
these only that He might the more effectually reach that conduct which one has called
three-fourths of life.
 4. But another illustration of the healthiness of Christs words in regard to conduct may be
seen in the absence of all minute and specific details. He lays down great principles,
leaving it to the conscience of the individual to make the application of these to the
incidents and occasions of life as they arise. The words of Christ are not like the
directions on a finger-pest at a crossing, or the indicators of the cardinal points upon a
spire, which are of service only in the places where they are set up; but rather like a
pocket compass, which, rightly used and understood, will give a man his bearings
anywhere. Nothing so educates a man into weakness and helplessness as to be told in
every emergency precisely what he must do. That makes for him a moral go-cart,
outside of which he is not able to stand, and the consequence is that he can never be
depended upon. If the teacher shows the pupil how to work each individual sum, he will
never make him proficient in arithmetic. The man who is continually asking himself, as
to his food, what he shall eat and what he shall drink and what he shall avoid, is either a
dyspeptic or a valetudinarian. He is not healthy. And in like manner, he who in the
domain of morals is continually inquiring of somebody, may I do this? may I go thither?
or must I refrain from that? has never rightly comprehended the healthiness of Christs
words, and is far from having attained the strength which they are calculated to foster.
Here is the great law, Watch and pray, lest ye enter into temptation. (W. M. Taylor, D.
D.)

A contrast between true and false teaching

At the close of the second verse Paul urges Timothy not to be silent, but to teach and exhort
the Christians in Ephesus on the subject in slavery.

I. The wholesomeness of Christs teaching. The apostle speaks of wholesome words, a

translation which we prefer to that given in the Revised Version (sound words), because it
conveys the idea of imparting health to men and to society. Christs teaching is the ozone of the
moral atmosphere.
1. It concerned itself with practical questions. The Sermon on the Mount (which is the chief
specimen given us of His teaching) proves this to demonstration. As Jesus Himself put it:
a candle was not lighted by Him in order to be looked at or talked about; but that it
might give light to all that were in the house. In other words, the Christian religion is to
be used rather than to be discussed, and is meant to throw light upon all the obscurities
of lifes pathway until it leads up to the light of heaven.
2. His teaching was embodied in His perfect life. This made it the more helpful. These
slaves, for example, to whom the apostle had been speaking, wanted to know what they
were to do under the provocations and hardships of their lot. And nothing could help
them more than the knowledge of Him whose gentleness was never at fault; who, when
He was reviled, reviled not again; when He suffered He threatened not, but committed
Himself to Him that judgeth righteously.
3. His teaching, tended, to the increase of godliness. The doctrine which is according to
godliness, means the teaching which makes men more like God--in holiness and
righteousness and love. But in sharp contrast with this is presented--

II. the unwholesomeness of false teaching, the effects of which were visible in the character of
those who accepted and taught it.
1. Self-sufficiency was written on the forehead of each of them. As Paul says, He is proud,
literally carried away with conceit, knowing nothing. A footman is generally more
awe-inspiring than his master. And this was true of pretentious teachers in Pauls days,
of whom he says they are carried away with conceit.
 2. Love of verbal disputes was another characteristic of theirs. The word translated doting
indicates a distempered and sickly condition, which turns away from the wholesome
food of the gospel; just as a child with a poor appetite refuses bread-and-butter, and can
only daintily pick and choose among delicacies, and the more he has of them the worse
his appetite becomes. It is a bad sign when society has unwholesome appetites, caring
more for art than for truth--more for manner than for matter; for these are signs of
decadence such as preceded the fall of the Roman empire.
3. A carnal appetite was displayed by these opponents of our Lords wholesome words. Our
translation, supposing that gain is godliness, is incorrect and misleading. No one
supposes, or ever supposed, that worldly gain is godliness, or leads to it; but many in all
ages have been guilty of what Paul suggests, namely, of using godliness as a way of
gain. In other words, these men, corrupted as they were in mind, in the whole inner life,
and bereft of the truth, only professed the Christian faith so far as it was serviceable to
their worldly interests. (A. Rowland, LL. B.)

Supposing that gain is godliness.--

Gain not godliness
That men are greatly exposed to embrace the absurd doctrine that virtue exists in utility.

I. I am to explain the meaning of the doctrine that virtue consists is utility. This sentiment has
been maintained by those who believe, as well as by those who disbelieve Divine revelation. The
turning point is utility. Intention is of no farther value than as it leads to utility: it is the means,
and not the end. The result of this part of the subject is, that those persons have been grossly
mistaken, who taught that virtue was to be pursued for its own sake. Virtue is upon no other
account valuable, than as it is the instrument of the most exquisite pleasure. All who suppose
that virtue consists in utility, agree in maintaining that virtue has no intrinsic excellence, as an
end, but only a relative excellence, as a means to promote the only ultimate end in nature, that
is, happiness. Since happiness is, in their view, the supreme good, and misery the supreme evil,
they conclude that the whole duty of men consists in pursuing happiness, and avoiding misery.
Upon this single principle, that virtue wholly consists in its tendency to promote natural good, in
distinction from natural evil, Godwin has founded a scheme of sentiments which, carried into
practice, would subvert all morality, religion and government.

II. I proceed to demonstrate the absurdity of supposing that gain is godliness, or that virtue
essentially consists in utility. This sentiment is not only false, but absurd, because it contradicts
the plainest dictates of reason and conscience.
1. To suppose that virtue consists in utility, is to suppose that virtue may be predicated of
inanimate objects. These have a natural tendency, in various ways, to promote human
happiness. The mode in which a man is made subservient is by inducement and
persuasion. But both are equally the affair of necessity. The man differs from the knife as
the iron candlestick differs from the brass one; he has one more way of being acted upon.
This additional way in man is motive, in the candlestick it is magnetism. Such is the
natural and avowed consequence of the doctrine, that virtue consists in utility. It
necessarily implies that mere material objects may be really virtuous; and some material
objects may have more virtue than the most benevolent of the human race.
2. To suppose that virtue consists in utility, is to suppose that virtue may be predicated of
the mere animal creation. It is no less absurd to ascribe virtue to the utility of animals
than to ascribe virtue to a refreshing shower, or a fruitful field.
3. To suppose that virtue consists in utility, is to suppose that men may be virtuous, without
 any intention to do good. They certainly may be very useful, without having utility in
view. Men are every day performing actions which have a tendency to promote that
public good which lies beyond all their views and intentions. But the doctrine under
consideration places all virtue in the tendency of an action, and not in the intention of
the actor. Intention is of no farther value than as it leads to utility. This is stripping moral
virtue of every moral quality, which is a gross absurdity.
4. To suppose that virtue consists in utility, is to suppose that men may be virtuous in
acting, not only without any intention, but from a positively bad intention. If the virtue of
an action consists altogether in its tendency, it may be as virtuous when it flows from a
bad intention as when it flows from a good intention, or from no intention at all. The
intention of an agent does not alter the tendency of his action. A man may do that from a
good intention, which has a tendency to do evil; or he may do that from a bad intention,
which has a tendency to do good. Some actions done from the worst intentions have been
the most beneficial to mankind. Be it so, that no malevolent action has a natural or direct
tendency to promote happiness; yet if virtue consists in utility the good effect of a
malevolent action is just as virtuous as the good effect of a benevolent one. For the
doctrine we are considering places all virtue in the tendency of an action, and not in the
intention of the agent.
5. To suppose that virtue consists in utility, is to suppose that there is nothing right nor
wrong in the nature of things, but that virtue and vice depend entirely upon mere
accidental and mutable circumstances. There are certain relations which men bear to
each other, and which they bear to our Creator, which create obligations that never can
be violated without committing a moral crime.
6. To suppose that virtue consists in utility is to suppose that there is nothing in the universe
intrinsically good or evil but happiness and misery.
7. To suppose that virtue consists in utility is to suppose that there is really no such thing as
either virtue or vice in the world. If the actions of free agents are either good or evil,
solely on account of their tendency to promote either pleasure or pain, then nothing can
be predicated of them but advantage or disadvantage. Actions which promote happiness
may be denominated advantageous, but not virtuous; and actions which produce misery
may be denominated disadvantageous, but not vicious.

III. Men are greatly exposed to embrace it. This the apostle plainly intimates, by exhorting
Timothy to withdraw himself from those who supposed that gain is godliness.
1. From the resemblance which this error hears to the truth, though it be diametrically
opposite to it. Those who maintain that virtue consists in utility, represent it under the
alluring name of universal philanthropy, which is an imposing appellation. They pretend
that happiness is the supreme good, and virtue solely consists in promoting it to the
highest degree. They insinuate that this philanthropy directly tends to diffuse universal
happiness, and to raise human nature to a state of perfection in this life.
2. The danger will appear greater if we consider by whom this pleasing and plausible error is
disseminated. It is taught by grave divines, in their moral and religious treatises and
public discourses. Law and Paley have been mentioned as placing the whole of virtue in
utility. Dr. Brown, in his remarks upon the Earl of Shaftesburys characteristics,
maintains that virtue consists in its tendency to promote individual happiness.
3. There is a strong propensity in human nature to believe any other scheme of moral and
religious sentiments, than that which is according to godliness. Men naturally love
happiness, and as naturally hate holiness. (N. Emmons, D. D.)
A mercenary motive
A Christian lady in America, who has earnestly and prayerfully laboured to carry the gospel to
the Mongolian laundrymen around her, at length succeeded in getting one of them to attend
Sunday school and church regularly. The man was attentive and well-behaved, and the lady had
great hopes of him. She tried to interest others in his welfare, too, and induced her friends to
patronise his laundry. Visiting him at his home a few days ago, she received a warm welcome.
John gave her to understand that he enjoyed very much attending the Sunday school,
information that was exceedingly gratifying. Anxious, however, to receive more practical
demonstration of the influence of the school upon him, she asked him if he did not think it did
him good. Yi, yi! came the convincing response, washee fol le whole conglogation. The
Chinamans idea of getting good is not an uncommon one; unhappily, it is the motive of many a
church connection.

1TI 6:6-8
But godliness with contentment is great gain.

Contentment

I. Seek the blessedness of godly contentment.

1. No doubt contentment apart from godliness is a good thing. Seneca and Lucretius, and
other pagan philosophers, were never tired of singing its praises; and Socrates, when he
walked through the streets of Athens, and saw around him the evidences of wealth, art,
and culture, exclaimed, How many things there are which I can do without.
(1) To some this feeling of contentment with their present condition seems
constitutional. There are men and women who have an easy-going disposition, which
makes the best of everything.
(2) Others again are content, not so much from happy temperament, as from the fact
that the lines have fallen unto them in pleasant places, and they have a goodly
heritage. Belonging to the rich and leisured classes, they have no temptation to win a
position, or to make money, by unworthy means, for these are already theirs without
effort.
2. It is not contentment, however, which is inculcated here so much as godliness with
contentment. Many a man has been content without being godly, who might have been
saved had his content been disturbed and destroyed.

II. Entertain a lowly estimate of yourselves. We brought nothing into this world. Of all
Gods creatures, the human child is most helpless, most dependent upon kindly care; and one of
the lessons taught by the coming of an infant into the home is the lesson of human dependence.
What have we, indeed, through life that we did not receive? The very powers which enable us to
win position or wealth are as much Divine gifts as the wealth itself. No one here has reason for
boasting or pride, but only for reverent gratitude to Him who has crowned us with loving-
kindness and with tender mercy.

III. Estimate justly the value of earthly things. However precious worldly things may seem, it
is certain we can carry nothing out of the world when we leave it. It is a narrow bed which will
form the last resting-place even for the owner of a province or the ruler of a nation. (A.
Rowland, LL. B.)
Godliness
You know that all the waters in the world run towards the sea. The little stream which you
watch trickling through the green meadow runs on till it joins another stream, and this again to
a third, and so on, and it grows larger and broader and deeper till it becomes a river, on which
ships may ride, and down which they may sail to the great ocean. The heart and mind of a godly
person all turn towards God as the waters flow towards the sea; he loves Him above all other
things, admires Him above all other persons, trusts to Him above all other hopes, and values
Him above all other joys. (E. Garbett, M. A.)

Godliness, the parent of content

I. What is meant in scripture by godliness? It frequently means the gospel. As in this same
first Epistle to Timothy (1Ti 3:16), Without controversy, great is the mystery of godliness. In
other passages godliness means, as the word actually means in the old Saxon, Godlikeness, or a
likeness to God; because the object of the revelation of Christ in the gospel is to show us the
character of God in the person of a man, and thereby set us a pattern for us to copy--and by
offering grace to all, by which they may be able to copy that pattern, to make them Godlike by
making them like Christ.

II. Now the effect of this godliness is in the text stated to be contentment--godliness with
contentment--that is, religion with the contentment which it always brings forth. Let us now, in
examining this part of our subject, endeavour to learn how true religion produces contentment.
1. It teaches us to know God. The ideas which men are able to form of Gods character, by
observing His works, and without the help of revelation, are not such as to produce
contentment. His works show the extent of His power; and the order and harmony of
them, His own knowledge and perfection. But to know this will not produce
contentment. We must know Gods moral character for this. Now the Bible reveals God
to us as a God whose name is Love; as a God whose goodness and mercy are as great as
His power and wisdom. Thus the Bible reveals the Eternal God as the kindest friend of
sinful man. And when this, which the Word of God thus discovers, is believed in the
heart, then contentment must be produced, and will increase as the knowledge of Gods
character and the assurance of His love increase. For the Christian thus reasons: Is God
all-wise? then surely He knows what is best for me. Is He as good as He is wise? then
surely He will give what is best for me.
2. But, secondly, the Scripture teaches us to know ourselves, and thus leads us to
contentment. Discontent always springs from pride and an overweening conceit of our
own value and excellence. We are all by nature high-minded, and esteem ourselves at
more than we are worth. Thus, true religion, by humbling a man, tends to produce
contentment, for it shows him and makes him feel that he deserves nothing, so that every
thing he has is more than he deserves; since he who values himself at nothing will count
everything he receives to be above his value, and therefore a call on him for gratitude.
And this contentment, the blessed fruit of godliness, were it spread through the world,
were it growing in every heart, would set the foundations of the earth in course again,
and bring into order what sin has thrown into confusion. It would teach men to keep to
their place and to fulfil its duties. It would cut up all covetousness by the root, while it
would give no check to honest industry and proper care to provide for our own
household. It would put an end to that diseased love of change, and restless, excited
spirit, which is continually agitating the mind of those who are in the world as the winds
ruffle the unstable ocean. (W. W. Champneys, M. A.)
The benefit of contentment
He was not content to call godliness gain, but he calleth it great gain; as if he would say, gain,
and more than gain; riches, and better than riches; a kingdom, and greater than a kingdom. As
when the prophets would distinguish between the idol-gods and the living God, they call Him
the great God; so the gain of godliness is called great gain. The riches of the world are called
earthly, transitory, snares, thorns, dung, as though they were not worthy to be counted riches;
and therefore, to draw the earnest love of men from them, the Holy Ghost brings them in with
these names of disdain, to disgrace them with their loves; but when He comes to godliness,
which is the riches of the soul, He calleth it great riches, heavenly riches, unsearchable riches,
everlasting riches, with all the names of honour, and all the names of pleasure, and all the names
of happiness. As a woman trims and decks herself with an hundred ornaments, only to make her
amiable, so the Holy Ghost setteth out godliness with names of honour, and names of pleasure,
and names of happiness, as it were in her jewels, with letters of commendation to make her be
beloved. Lest any riches should compare with godliness, He giveth it a name above others, and
calleth it great riches, as if He would make a distinction between riches and riches, between the
gain of covetousness and the gain of godliness, the peace of the world and the peace of
conscience, the joy of riches and the joy of the Holy Ghost. The worldly men have a kind of peace
and joy and riches. But I cannot call it great, because they have not enough, they are not
contented as the godly are; therefore only godliness hath this honour, to be called great riches.
The gain of covetousness is nothing but wealth; but the gain of godliness is wealth, and peace,
and joy, and love of God, and the remission of sins, and everlasting life. Therefore only godliness
hath this honour, to be called great gain. (H. Smith.)

Enough
The godly man hath found that which all the world doth seek, that is, enough. Every word may
be defined, and everything may be measured, but enough cannot be measured or defined, it
changeth every year; when we had nothing, we thought it enough, if we might obtain less than
we have; when we came to more, we thought of another enough; now we have more, we dream
of another enough; so enough is always to come, though too much be there already. For as oil
kindleth the fire which it seems to quench, so riches come as though they would make a man
contented, and make him more covetous. (H. Smith.)

Contentment a commander
Such a commander is contentation that wheresoever she setteth foot an hundred blessings
wait upon her; in every disease she is a physician, in every strife she is a lawyer, in every doubt
she is a preacher, in every grief she is a comforter, like a sweet perfume, which taketh away the
evil scent, and leaveth a pleasant scent for it. (H. Smith.)

Poor capital for the next world

Once it was remarked to Lord Erskine that a certain man dying had left 200,000, whereupon
he replied, Thats a poor capital to begin the next world with. Truly it was so, for if, on the
other hand, the man had given it away in charity he would thus have really laid it up as treasure
in heaven, where in a certain sense he would have possessed and enjoyed it, whereas in this case
he left it all behind him on earth when he died, and thus really lost it.
Money of no use beyond the grave
At Andermatt, in Switzerland, recently, some workmen were repairing a wall that runs round
the old churchyard when they suddenly came upon several skeletons, and on disturbing them
there fell from the lower jaw of one, two gold coins of the reign of Charles VIII. of France, at the
end of the fifteenth century. Further search revealed the presence in the bony hand of the
skeleton of a piece of linen rag in excellent preservation, and on unfolding the rag the men
brought to light ten silver coins of the sixteenth century, of the time of Francis I. of France.
There is no means of knowing how the money came to be in so strange a place. It may have been
placed there by superstitious friends of the dead, or death might have suddenly come upon a
man who was carrying his money in that way. One thing, however, is certain, the money had not
been used by him. When we see how men scheme, and labour, and hoard, it would seem that
they have forgotten that it is of no use beyond the grave.
Folly of hoarding up wealth
We are told that when Alexander, the conqueror of the world, was dying, he gave orders that
at his burial his hands should be exposed to public view that all men might see that the mightiest
of men could take nothing with him when called away by death. The same lesson was taught us
by Job when he said, Naked came I out of my mothers womb, and naked shall I return thither.
A mouthful of earth will one day stop the cravings of the most covetous. This makes the
hoarding up of wealth so vain an occupation. He who died the other day worth three millions
and a half, is now as poor as the beggar whom he passed in the street. I would not mind dying,
said a miserly farmer, if I could take my money with me! but when he ceased to breathe he left
all behind him. What folly it is to spend all ones time in gathering a heap to leave it so soon. (C.
H. Spurgeon.)

Leaving wealth
Mahmoud, the first Mohammedan conqueror who entered India, when a mortal disease was
consuming him, ordered all his costly apparel, and his vessels of silver and gold, and his pearls
and precious stones, to be displayed before him. In the royal residence at Ghuznee, which he
called the Palace of Felicity, he drew from this display, wherewith he had formerly gratified the
pride of his eye, a mournful lesson, and wept like a child. What toils, said he, what dangers,
what fatigues, both of body and mind, bays I endured for the sake of acquiring these treasures,
and what cares in preserving them! and now I am about to die and leave them. (Dictionary of
Illustrations.)

Exemplary contentment
A gentleman was once talking to Thomas Mann, a pious waterman on the river Thames, and
having ascertained that he never laboured on the Sabbath, and was dependent on his labour for
a living, he said, Well, as your gains have been so small, you could not lay much up. Have you
not been anxious, as you have proceeded in life, lest, from the very nature of your employment,
exposed as it is to danger and to all weathers, you should be laid up by illness, and have nothing
to support you? No, sir; I have always believed in Gods Providence. I think I am just fitted for
the situation which He has appointed to me, and that what He has fixed is best. I am, therefore,
satisfied and thankful. I endeavour to do the duty which daily falls to me, and to be careful of my
earnings: I have always had enough, and I have no fears about years to come. Yet, my friend,
said the gentleman, if illness were to come, and you had not a provision made for the supply of
your need in helpless old age, ought not this to give you some uneasiness? No, sir, that is not
my business. Future years are not my business. That belongs to God, and I am sure that, doing
my duty in His fear now, and being careful in what He intrusts to me, He will supply my need in
future in that way which He shall think best. The gentleman then said, We have heard that
teaching the poor to read has a tendency to make them discontented with the station in which
Providence has placed them. Do you think so? No, sir; quite the contrary. All that I have read
in the Bible teaches me to be content with the dispensations of Providence, to be industrious and
careful. A Christian cannot be an idle or an ungrateful man.
Contentment

I. I am to explain Godliness. This consists in two things.

1. It consists in a godly heart. Godly signifies godlike. Those who have a heart after Gods
own heart are godly, and bear His moral image, in which man was at first created, and to
which every renewed person is restored by the special influence of the Divine Spirit. The
Spirit in regeneration enstamps the moral image of God upon the heart, which consists
in righteousness and true holiness. There is nothing in which men so nearly resemble
God as in a godly heart.
2. Godliness implies not only a godly heart, but a godly life. All men will live according to
their hearts.
(1) A sincere consecration of themselves to God. Those who mean to live a godly life, give
themselves away to God in an everlasting covenant, never to be forgotten.
(2) The godly not only devote themselves to God, but pay a sincere and habitual
obedience to the intimations of His will.

II. That this Godliness will produce contentment.

1. Godliness leads those who possess it to realize that God always treats them as well as they
deserve. They live under an habitual sense of their unworthiness in the sight of God.
2. The godly are sensible that God always treats them according to their prayers, which
reconciles them to the Divine dispensations towards them.
3. That it leads men to live by faith in the perfect wisdom and rectitude of the Divine
government. The godly believe that the hand and heart of God are concerned in all the
events which actually take place.

III. That godly contentment will produce great gain; or rather, that godliness with
contentment is great gain.
1. That godly contentment gains all the good in this world. Those who are contented after a
godly sort, enjoy all the things that they possess, and they actually possess as much as
they desire to possess; which affords them complete contentment. The contented person
is in just such a situation as He, all things considered, desires to be in.
2. That those who possess godly contentment, gain not only this world, but the world to
come. Contentment here prepares them for contentment there. Godliness here prepares
them to enjoy godliness there.
Improvement:
1. If godliness produces contentment, then those have reason to doubt of the sincerity of
their religion who do not derive contentment from it.
2. If godliness produces contentment, then none can be contented who are destitute of
godliness.
3. If godliness be so gainful as we have heard, then none can be godly too soon.
4. If godliness be so gainful as we have heard, then there is no danger of being too godly.
5. If godliness be so gainful as has been represented, then the godly have good reason to pity
the ungodly.
6. If godliness be so gainful as has been represented, then the godly ought to do all they can
to lead others to be godly. Godliness is benevolence, and benevolence wishes well to all
mankind. (N. Emmons, D. D.)
 We brought nothing into the world.

What we carry out of the world

There is a sense in which the text is true, and there is a sense in which it is not true.

I. There is a sense in which it is true. It is true that we can carry nothing of our material
possessions out of the world. We must leave behind our homes, our business, our property, our
very bodies. This is--
1. A fact the most obvious.
2. A fact the most practically disregarded.

II. There is a sense in which it is not true. There are certain things which we did not bring
with us, but which we shall carry away with us.
1. Our memories. We came without recollections, we shall carry thousands away.
2. Our responsibilities. We came without responsibilities, we shall carry loads away.
3. Our characters. We came without a character, we shall carry one away.
4. Our true friendships. We came without true friendships, we shall carry many away.
5. Our true sources of spiritual joy. Powers of holy meditation, hopes of approaching good,
communion with the Infinite Father, etc., and all these we shall carry away with us. (The
Homilist.)

The responsibility of life

I. Consider mans dependence and mortality. Everything that we possess and enjoy is not so
much a gift as a loan. Strength to labour, and the reward of our labour, all worldly possessions
and happiness, are merely for a time. They are only lent to us during our life, to be returned at
our death. We often hear of a man having only a life interest in certain property. But who has
more than a life interest in any worldly possessions? But, as the text reminds us, we shall have to
go out of this world.

II. Consider mans moral and spiritual nature, and consequent accountability. We brought
much with us into this world, and we shall carry more out.
1. We brought a spiritual nature with us into this world, or, rather, we came into this world
spiritual beings. Man is not a body, but a spirit. We have bodies, we are spirits. The
universal consciousness of man testifies to the fact that he possesses a life higher than
that of the brutes. Into the heavenly kingdom there cannot enter anything that defileth.
Be not deceived, God is not mocked; for whatsoever a man soweth that shall he also
reap. For he that soweth to the flesh shall of the flesh reap corruption, but he that soweth
to the Spirit shall of the Spirit reap life everlasting.
2. We brought a moral nature with us into this world, or, to speak more correctly, we came
into this world moral beings. Things affect us, not merely as pleasurable or painful, but
as right or wrong.
3. We shall carry out of this world what we did not bring with us into the world. We must all
carry with us the record of our life.
4. Besides the record of our life, which we must carry with us out of the world, we shall be
blessed or condemned for what we leave behind us in the world. All of us will leave
behind an influence which will live long after we are forgotten. (A. F. Joscelyne, B. A.)
 Having food and raiment.--
Contentment with little

I. Let us consider the necessities of nature. These are few, and simple, and easily satisfied. For
we should distinguish between real and artificial wants. In reference to happiness, a man only
has what he can use. If he possesses a thousand pounds which he cannot use, it matters not, as
to the benefit he derives from it, whether it be in his coffer or in the bowels of the earth.

II. We should do well to consider the insufficiency of the creature. When we see men
dissatisfied with what they have, and all anxiety and exertion to amass an abundance of this
worlds goods, we should imagine that there was a superlative excellency in these things, and
that our happiness absolutely depended upon them. Happiness is an eternal thing. A good man
shall be satisfied from himself.

III. To induce you to be satisfied with such things as you have, consider Your unworthiness.
You murmur because you have not more--but should you not be thankful for what you have? If a
man owes you a debt, you ought to have your demand; and if you do not receive the whole, you
may justly complain. But it is otherwise with a beggar who asks alms. How much more therefore
are we bound to say, with Jacob, I am not worthy of the least of all Thy mercies! Cease
complaining, Christian.

IV. Observe what you have already in possession or in reversion. When I view the Christian--
when I see him blessed with all spiritual blessings in heavenly places--when I see him a son of
God, an heir of immortality--loved with an infinite love; redeemed by the blood of the
everlasting covenant; called out of darkness into marvellous light. Oh why do not these blessings
absorb us! Once they did. When we were first induced to seek them-we thought of nothing else.
We then said, If I succeed and obtain these--how willingly can I leave everything else!

V. Consider the providence of God. Suppose now a voice from heaven were to assure you that
a little was best for you. You answer, I would try to acquiesce. And cannot God speak by actions
as well as words?

VI. Consider how much safer you are with little than with much. Honey does not more
powerfully attract bees than affluence generates temptations. Did you never see men ruined by
prosperity? Have you duly considered the duties as well as snares of a prosperous condition?
Where much is given, much will be required.

VII. Consider the brevity of your continuance upon earth, where alone you will need any of
these things. What is your life? It is even a vapour that appeareth for a little time, and then
vanisheth away! And how much of this fleeting period is already consumed! There may be but a
step between you and death. Now if time be short, your trouble cannot be long. Were you ever so
prosperous, it is only the sunshine of a day--the evening shades are beginning to spread, and will
hide all your glories from your view. Read the verse before the text: For we brought nothing
into this world, and it is certain we can carry nothing out. (W. Jay.)

1TI 6:9-11
 But they that will be rich.

Covetousness

I. The dangers of this temper of mind are obvious.

1. It leads many to deception and dishonesty.
2. To get advantage to oneself is a false aim for any Christian life. If you know how insidious
these and other perils are, you may well pray: Lead us not into temptation, but deliver
us from evil.

II. Defences against such evils are within our knowledge, and many are finding moral security
through using them.
1. Watch against the tendency to extravagant living. The absence of simplicity in some
households leads to more evils than you think. Be brave enough to be simple in your
habits. Seek to live without ostentation.
2. On the other hand, see to it that you do not bow down to worship the golden calf. No
idolatry is more prevalent than this.
3. Cultivate love for higher things than the world offers. Good will conquer evil by its own
inherent force.
4. Pray for the spirit of heroism in common life. (A. Rowland, LL. B.)

Temptation
A careful examination of our text will show that it is in no sense exclusive. Those addressed in
it are not such as have riches, but such as want riches, and are determined, whether or no, to
obtain them. By further consideration of the chapter you will see that the reference to such as
would be rich in our text, is only made as an illustration of the great truth for which the apostle
is endeavouring to find impressive utterance. He selected the simplest and commonest
illustration. He might with equal truth have said: They that will be wise; they that will succeed;
they that will get pleasure. I want to bring out into the light the general truth he illustrates,
which appears to be this: There are certain kinds of character which are singularly exposed to
the influence of temptation, and certain conditions of body and mind which seem to lay us open
to the power of temptation. What Paul seems to say in our text, put into other words, is this:
Those with this moral disposition, the wish to be rich, are, in consequence of that disposition,
exposed to the force of peculiar temptations; and so he leaves us to infer that what is true of
that particular state will apply to many other similar conditions. The laws which regulate our
mental and spiritual natures can often be understood by the help of analogous laws which we
observe to rule our bodily frames.

I. There are certain classes of character singularly exposed to temptation.

1. Strong-willed and ambitious men. These fall into temptation and a snare. From some
points of view these strong-willed men may be regarded as the noble men of earth. They
have a purpose in life, which holds in and guides, as with bit and bridle, all the forces of
their being. They are the great men in our mills and warehouses; the foremost as
statesmen, and in carrying out great social and national enterprises. Yet this disposition
lays men open to peculiar dangers. It comes too often to be opposed to that spirit of
contentment which the apostle here intimates is peculiarly suitable to godliness, and
which is the result of a daily thaukful dependence on that living God, who giveth us all
things richly to enjoy. Especially do we find that this strong-will is liable to become self-
will. And if you observe these strong-willed men carefully, you will find they are sadly
 often falling into sin in relation to their dependents and servants; becoming imperious in
their manners, forgetting the ordinary charities of social intercourse, and treating those
who serve them as though they were an inferior kind of creature; which is, in the sight of
the one God who made us all, a sad and mournful sin against the common brotherhood.
They that will be anything fall thereby into temptation and a snare. If such is your
disposition, remember, that is the side of your nature on which you are peculiarly
exposed to danger. Do you then ask, May a Christian man be ambitious? May he say, I
will--I will be rich; I will be great; I will be successful?--I reply, Yes, he may; but only
when he can add, If God sees best. He may be ambitious if he can keep leaning on God
all the while he pursues his ambitions.
2. Now, let us consider together two opposite classes of character--intense impulsive men,
and inactive, sluggish men. These also fall into temptation and a snare. They are very
liable to sins of commission. So feebly swayed by prudential considerations, they often
do things which they live very greatly to regret. In connection with Christian life and
work, they are exposed to the sins of discouragement and failing perseverance. They, too,
often live a butterfly life, emptying the nectar from no flower on which they settle, but
flying hither and thither from flower to flower, and gathering no stores of honey. They
are like those streams which are only fed by mountain rains, or melting snows; they
sometimes flow along in a very passion of excitement, but only for awhile; they soon
subside; for weeks there is but a trick ling rill, and often the stones lie bleaching in the
sun for months together. There are few things which do more injury to a Church than the
ebb and flow of its hopes and efforts through the influence of its impulsive members.
There are many of the opposite disposition. It is exceedingly difficult to arouse them at
all. They seem to have no personal wills. They are always requiring to be urged and
pressed. Such persons have their peculiar liabilities to temptation; mostly to sins of
omission, the sins which come in connection with procrastination; sins arising from
neglect of duty.
3. Only one other phase of character I will mention. Men who must have company. These
also fall into temptation and a snare. God has set the solitary in families. It is not good
that man should be alone. But you must have observed that this spirit possesses some
men very much more than others. There are some who feel as if they could not live
without company. They feel restless in their very homes if no one beside their family is
found there. I do not say that, on the very face of it, this is wrong; but need I point out to
you how perilous such a disposition becomes? Need I remind you how many have,
through it, been led astray into drinking habits, and so ruined in heart and in home, in
body and in soul?

II. There are certain times in a mans life when temptation has peculiar force. One of the
wonderful discoveries of this scientific age is that of the successive changes through which our
bodies pass in the course of our lives. Now, these bodily changes are very remarkably associated
with our moral conditions; especially are they connected with the varying force of bodily
passions. In some conditions of our frame, no temptation to the indulgence of any bodily lust
would exert an effective power on us. In other conditions of our frame, the least exposure seems
to involve our fall, we feel to be actually overtaken, overwhelmed. There are three periods of
life in which, for the most part, men fall under the power of evil. Most men that fall, fall either
into young mens peril, full-grown mens sins, or old mens sins. The devil never appears so
much like an angel of light as when tie clothes himself to meet the rising passions of early
manhood. A mourn ful proportion of our youth fall into temptation and a snare, and are
drowned in destruction and perdition. Many a man has conquered the sins of youth, and then
fallen before the sins of manhood. Sensual passion seems to acquire a new force then. The lust of
gold. The thirst for position and fame urges men then. Men begin, for the most part, to be
misers, or drunkards, or sensualists about this age. A hoary head is a crown of glory if it be
found in the way of righteousness. Yet old age has its special evils. Temptations to those sins
which the Bible gathers up in the word uncleanness. Often uncleanness of word and
conversation; often, alas! of life and conduct also. It would appear that bodily lust and passion
gathers itself in old age for one last struggle to gain the mastery. (R. Tuck, B. A.)

The love of money

You will notice, in the first place, the emphasis which is to be put upon the opening of this
passage. They--not they that will be rich; because riches are ordained of God, and, rightly held
and rightly used, are an instrument of most beneficent power, salutary to the possessor as well
as the recipient of bounty--They that will be rich whether or not fall into temptation, etc.
They are willing to give the whole force and power of their being; for they will have it. They are
men who, because they will be rich, cannot be conscientious; and who learn soon to say that
most beggarly of all things, A man cannot be a Christian and be in my business. How came you
in it then? Yea, they have not time to cultivate refinement; they have not time for the amenities
of life; they have not time for their household; they have not time for friendship; they have not
time for love. And so, because they will be rich, they give up their heart also. And having given
all these up, God blesses and blasts them: blesses, for they are rich, and that is what they call
blessing; blasts, because it is not in the nature of God Himself, without an absolute change of the
laws by which He works, to make a man happy who has, for the sake of gaining wealth, divested
himself of those elements in which happiness consists. For what if the harp, in order to make
itself blessed, should sell, first, its lowest base string, and then its next one, and then its next
string, and then its next, and its next, until finally every string of the harp is sold? Then, when all
the heaps of music are piled up before it, and it wants to play, it is mute. It has sold the very
things out of which music must needs come. And men that will be rich give up sensibility,
affection, faith, manhood, coining them all, emptying themselves: and when they get possession
of their wealth, what is there left for them to enjoy it with? Their marrow is gone. There is no
string in the harp on which joy can play. Not only will they who will be rich sacrifice everything,
but they will not hesitate to do everything that is required--only, as men that will be rich require
impunity, it must be safe. And so comes the long, detestable roe of mining, subterranean
conduct, the secrecy of wickedness, collusions, plotting, unwhispered things, or things only
whispered; that long train of webbing conduct which makes man insincere, pretentious
hypocrites, whited sepulchres that are fair without, but that are inwardly full of death and dead
mens bones. Men begin at first to make a little; they find how easy it is; they enlarge their
ambition, and the conception dawns upon them, Why am not I one of those who are appointed
to be millionaires. In the beginning of life, a few thousands would have satisfied their ambition.
Now, hundreds of thousands seem to them but a morsel. They grow more and more intense.
Temptations begin to fall upon them. You can no more make money suddenly and largely, and
be unharmed by it, than a man could suddenly grow from a childs stature to a mans stature
without harm. There is not a gardener who does not know that a plant may grow faster than it
can make wood; that the cellular tissue may grow faster than the ligneous consolidation; and
that then it cannot hold itself up. And many men grow faster in riches than they can consolidate.
Men who are tempted to make money suddenly, are almost invariably obliged to traverse the
canons of morality. Avarice in its earliest stages is not hideous, though at the bottom it is the
same serpent thing that it is at last. In the beginning it is an artist, and the man begins to think,
I will redeem my parents. Oh! I will repurchase the old homestead. Ah I will I not make my
village to bud and blossom as a rose? How many things do men paint in the sky which clouds
cover and winds blow away, and which fade out with the morning that painted them. But where
do you find a man who begins to make money fast, that does not begin to have narrower, baser,
and avaricious feelings? Such men begin to be tempted to believe that success atones for faults.
Men are tempted as soon as they get into this terrific fire of avarice, to regard morality as of little
avail compared with money-making. They are dazzled. You will recollect our Saviours words,
The deceitfulness of riches. Men are snared when they are given up to fiery avarice. They are
snared because the very things by which they propose to gain success become in the long run the
means of their own destruction. Cheating is another snare. No man cheats once without
cheating twice. Like a gun that fires at the muzzle and kicks over at the breach, the cheat hurts
the cheater as much as the man cheated. Cheating is a snare, and will always be a snare. The
cheater falls into it. Conceit is another snare. Men lose wisdom just in proportion as they are
conceited. It is astonishing to see how conceited men are in power. I have noticed how soon
those that will be rich at any hazard, fall into drinking habits. They have come into a sphere in
which they begin to fall not simply into temptation and a snare, but into divers lusts. Now
comes extravagance. With extravagance come many more mischievous lusts. And when you see
a man given to licentious indulgence, you may be sure that he will come to want a crust. Mark
that man. Poverty is on his track; and he shall be surely overcome and destroyed by it. We are
not to understand that money is the root of all evil; but the love of it--bestowing that which we
have a right to bestow only on undying and immortal qualities upon God, and angels, and men--
bestowing love, idolatrously, upon material gain. It is not said that all evil springs from this
cause; but at one time and another this may become the cause of all evil. It has corrupted in its
time every faculty and every relation in which a man stands connected with his fellows. It has
divided families, it has parted friendships, it has corrupted purity. The love of money, often, is
stronger than the love of kindred. I observe that as men come into this, one of two things takes
place; they forsake the house of God, they forsake religious society, because either they have no
taste for it, or because it irritates them, or annoys them, and they will not bear the restraint or
else, on the other hand, they betake themselves to religion because under certain circumstances,
religion is an atonement for misconduct. It is a policy of life-insurance to men that are in
iniquity. It is not, What is true? but, What will make me feel good while I am a wicked man?
That they seek. They err from the faith. But now comes the solemn sentence, They pierce
themselves through with many sorrows. I wish you could see what I have seen. A sword is
merciful compared with the sorrows that pierce men with pain through life. You do not dare to
adopt economic courses, because men would rush in on you, and take possession of you. And so
men go under false appearances. How they suffer! Ah! if a man is going to be ruined, and has the
testimony of his conscience that he has been an honest man, there is some alleviation to his
suffering; but frequently it is a ruin carrying with it blight. Is it not a terrible thing to see a man,
in the middle of life, count death better than life? Thank God, a man does not need to be very
rich to be very happy, only so that he has a treasure in himself. A loving heart; a genuine
sympathy; a pure unadulterated taste; a life that is not scorched by dissipation or wasted by
untimely hours; a good sound body, and a clear conscience--these things ought to make a man
happy. A man may be useful and not be rich. A man may be powerful and not be rich; for ideas
are more powerful than even dollars. If God calls you to a way of making wealth, make it; but
remember do not love money. If God calls you to make wealth, do not make haste to be rich; be
willing to wait. If God calls you into the way of wealth, do not undertake to make yourself rich by
gambling. (H. W. Beecher.)

The love of money

The passion exists under various modifications. In some few of its subjects, it appears to be
pure, unmixed, exclusive; terminates and is concentrated upon just the money itself--(that is,
the property) the delight of being the owner of so much. It is mine! so much I But, in much the
greater number of instances, the passion involves a regard to some relative objects. In some it is
combined with vanity; a stimulating desire of the reputation of being rich; to be talked of,
admired, envied. In some it has very much a reference to that authority, weight, prevailing
influence, in society, which property confers; here it is ambition rather than avarice. In some the
passion has its incitement in an exorbitant calculation for competence. So much, and so much,
they shall want; so much more they may want, for themselves or their descendants. So much
more they should like to secure as a provision against contingencies. Some are avaricious from a
direct dread of poverty. Amidst their thousands, they are haunted by the idea of coming to want.
And this idea of danger, from being undefined, can always hover about a man, and force its way
into his thoughts. So described, this spirit, possessing and actuating such a number of our fellow
mortals, bears an ill and a very foolish aspect. Let us now specify a few of its evil effects, with a
note of admonition on each of them. One obvious effect is--that it tends to arrogate, and narrow,
and impel the whole action and passion of the soul toward one exclusive object, and that an
ignoble one. Almost every thought that starts is to go that way. Silver and gold have a magnetic
power over his whole being. The natural magnet selects its subject of attraction, and will draw
only that; but this magnetism draws all that is in the little world of the mans being. Or it is an
effect like that of a strong, steady wind; every thing that is stirred and moveable, that rolls on the
ground, or floats on water or air, is driven in that one direction. If it were a noble principle--if it
Were religion, that exerted over him this monopolizing and all-impelling power, what a glorious
condition! The brief admonition upon this is, that if a man feel this to be mainly the state of his
mind, it is a proof and warning to him that he is wrong. Observe, again, that this passion, when
thus predominant, throws a mean character into the estimate of all things, as they are all
estimated according to the standard of money-value, and in reference to gain. Thus another
value which they may have, and, perhaps, the chief one, is overlooked, unseen, and lost. Again,
this passion places a man in a very selfish relation to other men around him. He looks at them
very much with the eyes of a slave-merchant. He cannot sell them, but the constant question is,
What, and how, can I gain by them? When this principle has the full ascendency, it creates a
settled hardness of character. The man lives, as to the kinder affections, in the region of
perpetual ice. He is little accessible to the touches and emotions of sympathy; cannot give
himself out in any generous expansion of the affections. And here observe, again, that the
disposition in question operates, with a slow but continual effect, to pervert the judgment and
conscience. It is constantly pressing the line that divides right from wrong; it removes it, bends
it away, by slight degrees. The distinction becomes less positive to the judgment. Self-interested
casuistry is put in operation. But it comes nearer to the object of Christian admonition to
observe the operation of this evil principle in ways not incompatible with what may be called
integrity. It withholds from all the generous and beneficent exertions and co-operations, in
which pecuniary liberality is indispensable; and excites against them a spirit of criticism,
exception, cavil, and detraction. They are sanguine, extravagant. This is not the time. They
are unnecessary, impracticable. There are many evil consequences. It causes to forego
opportunities for gaining a beneficial influence over mens minds. It puts an equivocal and
inconsistent character on Providence. As to my own interests, Providence is not at all to be
trusted--I must take the whole care on myself. We only add, it fatally counteracts and blasts
internal piety, in all its vital sentiments. (J. Foster.)

The love of money

The love of money, says the apostle, is the root of all evil; not that all evils have, but that all
may have, their root therein. Take a rapid glance of a fewer these, to which it certainly gives
birth. And first, what root it is of idolatry; or rather it is not so much a root of this, as itself this
idolatry--Covetousness, which is idolatry (Col 3:5). This sounds a hard saying, but it is one
which can justify itself. For what is the essence of idolatry? Is it not a serving and loving of the
creature more than the Creator; a giving to the lower what was due only to the higher, what was
due only to Him who is the highest of all? And as this love of money disturbs the relations of
men to God, drawing off to some meaner object affections due to Him, so it mingles continually
an element of strife and division in the relations of men with one another. Again, what a root of
unrighteousness, of untruthful dealing between man and man, of unfair advantage taken of the
simple and the ignorant, of falsehood, fraud, and chicane, does the love of money continually
show itself to be! And then--for time would fail me if I dwelt at large on all the mischiefs that
spring from this, which even the heathen poet could style the accursed hunger of gold--what
treading on the poor; what thrusting of them on unwholesome and dangerous occupations, with
no due precautions taken for their health and safety; what shutting up of the bowels of
compassion from the Lazarus lying at the gate; what wicked thoughts finding room in mens
hearts, secret wishes for the death of those who stand between them and some coveted
possession, have all their origin here. Consider, then, first, how powerless riches are against
some of the worst calamities of our present life; how many of the sorrows which search men out
the closest, which most drink up the spirit, these are utterly impotent to avert or to cure. Ask a
man in a fit of the stone, or a victim of cancer, what his riches are worth to him; why, if he had
the wealth of the Indies ten times told, he would exchange it all for ease of body, and a little
remission of anguish. But why speak of bodily anguish? There is an anguish yet harder to bear,
the anguish of the man whom the arrows of the Almighty, for they are His arrows, have pierced;
who has learned what sin is, but has stopped short with the experience of the Psalmist, Day and
night Thy hand is heavy upon me; my moisture is like the drought in summer (Psa 32:4), and
never learned that there is also an atonement. What profits it such a one that all the world is for
him, so long as he feels and knows that God is against him? Then, too, how often we see a man
comparatively desolate in the midst of the largest worldly abundance. These considerations may
do something; but take now another and a more effectual remedy against this sin. Let a greater
love expel a less, a nobler affection supersede a meaner. Consider often the great things for
which you were made, the unsearchable riches of which you have been made partakers in Christ;
for coveteousness, the desire of having, and of having ever more and more, sin as it is, is yet the
degeneration of something which is not a sin. Man was made for the infinite; with infinite
longings, infinite cravings and desires. But finally, the habit of largely and liberally setting apart
from our income to the service of God and the necessities of our poorer brethren is a great
remedy against covetousness. (R. C. Trench.)

Fruit of covetousness--
(1) oppression:--The love of money is a root of every evil, and oppression is one of its
many bitter fruits. The subject of this discourse is the multiform oppression of the
poor, that results from a too eager pursuit of wealth. In ruder times, the rich often
oppressed the poor in a very direct manner. When might took the place of right, they
who had the power did not always take the trouble of covering their rapacity under
legal forms. They kept back the labourers hire, or seized his patrimonial field, or
enslaved his person, according to the measure of impunity which their circumstances
permitted them to enjoy. In this country, and in the present day, such vulgar robbery
cannot be perpetrated. Love of money, a spring in the heart, when one channel of
issue is blocked up, will force its way by another. Accordingly, this passion as
certainly, and perhaps we should say as extensively, oppresses the poor now, as in
ruder nations at earlier times. The same native evil is compelled to adopt more
refined modes of action: but the oppression may be as galling to the poor and as
displeasing to God although it keep strictly within the letter of human law. I have no
doubt the law of Christ is violated amongst us--thoughtlessly, in ignorance, and in
company with a multitude, it may be--but still sinfully violated, to a most alarming
extent, in connection with the money-making efforts of this mercantile community.
You have seen a street thronged from side to side with human beings, men, women,
and children, all moving in one direction. The mass moves like a river. If every one
keep his own place and glide along with the current, the motion will be gentle and
harmless. But two or three strong men in the midst of that crowd conceive a desire to
proceed at a much quicker rate than their neighbours. Yielding to that impulse, they
bound forward with might and main. Observe the effect of their effort. They press on
 the persons that are next them. If these be strong men too, the only effect will be to
push them faster forward, and the greater pressure may be only a pleasant
excitement. But the pressure extends on either side, and is felt even to the outer edge
of the crowd. Wherever there is a woman, a child, or a cripple, the feeble goes to the
wall. The person originating the pressure may not be in contact with that sickly
passenger--there may be many persons between them; but the pressure goes through
all the intermediate links, not hurting any till it come to one who is unable to bear it,
and hurting the helpless. In such a crowd you may sometimes see the selfishness of
human nature in all is undisguised odiousness. The man seeks his own advantage,
heedless of the injury that his effort may inflict on others. He is not guilty of a direct
deed of injustice. He would not lift his hand to strike the feeble; he would not illegally
wrest away his property. He endeavours to act justly: nay, he sometimes opens his
hand in charity to the distressed. But really, though indirectly, he is an oppressor. He
wriggles forward, although his movements necessarily hurt the poor. He looks to his
own things; and disregards the things of others. He breaks the law of Christ. The
oppressions which abound in our day, as the fruits of covetousness, are chiefly of this
nature. They are by no means so gross as the tyranny which the feudal lords of the
Middle Ages exercised on their serfs; but they spring from the same source, and are
essentially of the same character in the estimation of the Judge. I shall now
enumerate and briefly illustrate some of the forms which oppression assumes in
modern society.
1. The reduction of wages below the point at which a labouring man can support his family,
or a woman support herself.
2. The labour of children is another evil more or less remotely an effect of the haste to be
rich.
3. Sabbath labour is one of the oppressions that the prevalence of the money-interest inflicts
upon mankind. It is an evil that cries loud to the Lord of Hosts.
4. Yet another oppression let me name--the poor are in a great measure cooped up in
crowded lanes, and miserable houses. This is one bitter fruit of a general selfishness.
Conceive the force operating now within this city in the direction of money-making. If all
the energies that are expended in that direction were added, how vast would the sum of
them be! I know not a speculation more interesting than this. It would represent a power
which, if collected and united, and turned upon the citys filth, and poverty, and
ignorance, would sweep them away, as the stream of a mighty river rolling down our
streets would carry off the mire that accumulated on their surface. (W. Arnot.)

Fruit of covetousness--
(2) dishonesty:--

I. The path by which covetousness leads to dishonesty is marked off step by step by the
apostle in the text.
1. They wilt be rich (verse 9). A class of persons are here characterized. They are described
by the leading aim of their lives. It is not said what their religious profession was.
Perhaps their belief was orthodox, and their zeal warm. All that we learn about them is,
that in Gods sight money was their chief end. This is not a right--not a safe aim for an
immortal being.
2. They fall into temptation. The word conveys the idea of an unexpected fall--a stumble
into a pit which you did not expect to be there. If the real movement of a mans life be
toward money, while he diligently keeps his face turned round to maintain the
 appearance of being a Christian, he will certainly fall into every pit that lies in his way.
The motion, too, is uneasy. Those who set out in pursuit of riches, making no other
profession, get on more smoothly.
3. They fall into temptation. A man does not all at once go into vicious practices. He glides,
before he is aware, into a position where he is exposed to the pressure of a strong
temptation. Those who have rightly measured their own strength will avoid persons and
places that put it to a severe test. He that trusteth to his own heart is a fool.
4. A snare marks another stage of this downward progress. The man who has thoughtlessly
and in foolhardiness placed himself in the way of temptation, is soon surrounded--the
meshes of a net compass him about. He got easily in, but he finds it impossible to get out
again. He has recourse to a false entry, a forgery, or some other of the thousand tricks
that the wit of hard-pressed men has invented, and the complicated forms of business
has served to conceal. Behold the desperate, helpless fluttering of the bird in the snare of
the fowler--dashing itself on the sides of an iron cage!
5. The next step is into many foolish and hurtful lusts. These raging lusts are, as it were,
watching, ready to fasten on their victim as soon as they see him in the toils of the net.
You may have observed that a man whose pecuniary affairs are in a desperate position is
peculiarly liable to fall into meaner vices. How frequently do the agonies and
embarrassments that precede a shameful disclosure precipitate a man into the abyss of
secret drunkenness! These lusts that covetousness leads to are foolish and hurtful; they
pretend to cure, but they only deepen the wound. They apply a balsam that soothes the
sore for a moment, but fixes disease more firmly in the flesh. I shall not trace this
progress farther.

II. The dishonesty to which covetousness leads. Flee these things, but follow after
righteousness. The vices that the love of money lands in are not named at length. In general,
they are said to be foolish and hurtful. But the opposite graces are individually specified. The
first on the list is righteousness. Of course, the opposite vice to which covetousness tends, and
against which his warning is directed, is injustice. Righteousness is required in all our
transactions--righteousness, not according to the conventional rules of society, which shift like
the sand, but according to the immutable standard of the Divine law. The righteous Lord loveth
righteousness. How many are at this day put to shame for detected dishonesty, who once would
have resented the supposition of it as keenly and sincerely as you! I do not know your hearts:
and what is more, you do not know them yourselves. One who does know them, however,
testifies that they are deceitful above all things. Some forms of dishonesty, such as a false
balance, that are prominently condemned in Scripture, we shall pass over without particular
notice, because in modern society, though they still exist, they have been comparatively cast into
the shade by other inventions. Dishonesty is obliged to hide itself now under more elaborate
devices. I mean the adulteration of goods offered for sale by the mixture of other ingredients. A
false representation to a customer as to the original cost of your wares, or the rate of your profit,
is manifestly dishonest. Above all things, you who have others, especially young persons,
employed in selling your goods, charge them to be true and honest. I speak now not for the
purchasers, but for the salesmen. Breach of trust is a form of dishonesty alarmingly frequent in
our day. Righteousness is one and unchangeable. It compasses about your mighty trafficking,
and lays bonds on it, as completely and as easily as the smallest bargainings between a huckster
and a peasant at the wayside: even as the same law with equal ease retains a little water in a cup,
and the oceans wave within the oceans bed. (W. Arnot.)

Haste to be rich
Now, why should haste be condemned? for this is the voice of the Old Testament, not once
or twice, but many times, either in direct terms or their equivalents. Why should haste to be rich
be inveighed against, if riches are a great blessing? In the first place, riches may either be
produced or collected. For the most part, the riches that bless men are the riches that are either
produced, or are so improved by methods of ingenuity and industry that their service is much
greater than it would be in the form of raw material. The foundation of all prosperity is
production. The stone is good for nothing until it has been shaped. Now, the man that produces
wealth is the foundation man. But that is a slow work. It is impossible to hasten nature very
much. A man that could sow his wheat every night, and reap in the morning, would consider
himself very fortunate and very happy. A man that, owning an iron mine, could draw metal as he
did water from a fountain, and ship it abroad, would consider himself very fortunate. But a man
can do neither. Man is the servant of the seasons. He sows in the autumn or spring. With long
patience he waits, as James says, like the husbandman for the harvest; and little by little, and
year by year, the man attains larger and larger means, greater competency, and, by and by, to
riches; and any man that undertakes to run ahead of processes of this kind in producing runs
against natural law. Natural, do we say? It is moral law, just as much as any other law. It is the
law of the production of wealth, that a man should render an equivalent for every stage of value.
Sudden wealth is not hasty wealth, necessarily; I am speaking of the production and
development of riches. The production of wealth connects itself with benevolence, with
sympathy. A man that manufactures agricultural implements receives a certain reward for that;
but he is a benefactor; he abbreviates labour everywhere. What is left at the end of every year,
that which was not necessary to maintain the conditions of life, is what we may call the
permanent wealth of a man. It is a slow accumulation, taking the world at large. Collectors of
wealth that other men have produced may get rich speedily and safely; but producers of wealth,
by the very Divine law, must go patiently, and continue through long times. So he that makes
haste to get rich is liable to fall into the violation of this fundamental law of equivalents--that is,
into fraudulent ways. But every man that is developing or producing riches is, at the same time,
educating himself in morals, or should be; for the fundamental conditions of increase lie in the
man himself. So, the development of wealth requires time, not only from the nature of
production, but also because God designed it to be an education in all the minor moral qualities-
-as, for example, in moderation, in industry, in temperance, in loyalty, in fidelity, in respect for
others rights that co-operate with men; for in the immense complication of riches men are in
partnership with men they never saw. Haste to be rich is also a great danger to men, because it
tempts them to employ illegitimate means--sleights, crafts, disingenuous ways, greed, violations
of honesty. Men have been fools to go through such long processes; they have taken these
circuitous routes, and have had a superstitious observance of moralities; if they had the courage
to go cross-lots they could come to the same results in less than half the time; and so they jump
the boundary line, and run across the great roads that have been unfolded and developed by
experience--and come to destruction. They think they are weaving cordage; but they are only
running spiders webs up and down their ship; and the first storm will break and destroy the
whole of them. A man, therefore, that is making haste to be rich is tempted to ostentation; for
riches quickly earned are like new wine, which is strong. But ostentation is expensive, and there
is many a man that is tempted to ostentation by the sudden increment of his riches, whether it
be in houses, in lands, in equipage, in luxurious furnishings, in a sumptuous table, in yachts, in
horses and hounds, in coaches, or what not. Men having sudden wealth are apt to become cruel
through indifference to ether mens rights. There is such a thing as a society-robber. Then, too,
anxiety, haste, is apt to change into idolatry; and the very ends which men have in life are
neglected, and the mans wealth becomes as an idol which he worships. (H. W. Beecher.)

Peril in handling wealth

In Washington, U.S., recently, it was found that some lady clerks engaged in sorting bank bills
in the Treasury department found sores breaking out on their face and hands, and were obliged
to leave. This led to an inquiry, when it was found that the cause was the arsenic employed in the
manufacture of the paper. I have known, says a journalist, a half-dozen cases where ladies
have been compelled to resign their positions. There are three who were here six years before
they were afflicted with sores. About three months ago they were so visited by them that they
had to quit work. They have been away ever since, and the physicians certificate in each case
says that their blood is poisoned with arsenic. This fact may be regarded as an illustration of the
unnoticed peril sometimes lurking in handling wealth.
Wealth a fatal weight
At Long Branch, some visitors, strolling on the beach, observed a large fish hawk swoop down
into the waters of the bay and strike its talons into a huge plaice. The bird rose with its prey, but
its weight proved too great and dragged him down. Several times the bird struggled to ascend,
but failed, and, exhausted, it finally fell into the water still clinging to its captive. Its talons were
so embedded in the fish that it could not release them, and it was drowned. The fish died of its
wounds, and both were washed ashore, where with difficulty they were separated. The death of
the hawk in this effort to carry off its prize is typical of a disaster very common in life.
Covetousness and avarice only too often prompt men to struggle for a great financial prize, and
in the struggle they sacrifice honour, integrity, and sometimes even life, natural and eternal.

1TI 6:11
But thou, O man of God.

The man of God

I. His relations to God are suggested by the title itself, man of God. This had formerly been
distinctive of a prophet, and especially of Elijah, the great reformer, who so realized the truth
underlying it that he began many a message by the favourite formula, The Lord God of Israel,
before whom I stand. In Ephesus, Timothy had to take up as decided a stand against prevailing
evils as Elijah had maintained in the kingdom of Israel; and he too was to find strength and
wisdom in the presence of God, whence he might come forth to the people as Gods
representative and spokesman. Any devout man may be called a man of God if he is--
1. Living near God and coming forth to his duties, as Moses came from the mount of
communion, reflecting the light of heaven.
2. Representing God is the outcome of communion with Him. Reflection of light can only
result from the incidence of light. A mirror shut up in a pitch-dark cellar is not to be
distinguished by the eye from a flagstone, but placed in the sunlight it may reflect a
whole heaven of beauty. If you would let your light shine before men, you must put
yourself in true relation to the Sun of Righteousness. And, again, no one would be called
a man of God unless he was--
3. Seeking Gods ends. It was because Timothy was by profession and in character Gods
man that the apostle assumes that his course would of necessity be different from that
of the worldly--that he would flee the things they loved. Everyone would discredit the
assertion of one who said he represented a drapery establishment if, day after day, he
was engaged in buying and selling timber or coal, and left all soft goods unregarded.

II. His relations to sin are those of unconquerable repugnance.

1. The nature of these sins is exemplified in the words uttered just before by Paul against the
love of money, the hurtful lusts of the human heart, and the foolish and evil practices to
 which these lead.
2. The means of escape from these are twofold. Sometimes we may meet and conquer a
temptation, and sometimes we may more wisely flee from it.

III. His relations to virtues. Negative precepts distinguished the Old Dispensation, but the
New Dispensation is not content with them. The virtues mentioned here are arranged in pairs.
1. Righteousness and godliness include all conduct towards God: obedience to His law, trust
and reverence, devoutness and prayer.
2. Faith and love are the two essentials to such a life, for righteousness is the offspring of
faith, and godliness is the offspring of love.
3. Patience and meekness have regard to our dealings with our fellow-men, especially with
those who persecute or wrong us, and they are among the most difficult graces to exhibit.
(A. Rowland, LL. B.)

Are you a man of God

I. The text speaks of a MAN.

II. The text says that we are not only to be a man, but it tells us what sort of a man; it says--a
man of GOD. There are two or three kinds of men.
1. There is the manor the world. You hear such a person say, Well, you know, I am a man
of the world. A man of the world is supposed to know everything, but, as a rule, you
find that what he knows is everything of indulgence and badness. But does he know how
to bear trial when it comes? But the man of God feels that duty, principle,
righteousness, are of first importance. The man of the world puts expediency before
him; the man of God has principle for his guide. The man of God says, It is not
necessary for me to live, but it is necessary that the women and children should get out of
danger before me. The man of the world always pushes himself first, because he is a
man of the world; the man of God first lifts up others, because he is a man of God.
2. Then there is the man of business. All such a man is noted for is that he is a man of
business. His greatest characteristic is that his head is screwed on the right way. The
man of God seeks first the kingdom of God; the things of the world are of secondary
importance. The man of God is, however, diligent in business, but he is not a slave to
it.
3. There are also other classes of persons called men of wealth and men of learning.
Being a man of God implies a man who has found God--God is in all his thoughts. Is
God so hard to find as some of the Churches would have us believe? The man of God is
one who has not only found God, but obeys His commandments. In the text the man of
God is called upon to follow righteousness; that is, to train himself to act in a right or
straight course of conduct. An old writer has pointed out that man has naturally a habit
of walking askew. How difficult for a man to walk a hundred yards in a perfectly straight
line! It is impossible for him to do so if he shut his eyes. I appeal to your recollection
whether you ever saw a straight path across a field; it is always tortuous, in and out.
Likewise, the path taken by a mans heart is not direct and straight by nature. The man
of God is reliable; he can be trusted with uncounted gold, and his word is as good as his
bond. The man of God should be godly; that is, like God, unselfish, not seeking
exclusively his own good, but the good of all. The man of God will practise self-respect,
self-control, and self-denial. (W. Birch.)
Following righteousness
Ignorant though Stewart was of every technicality in trade, he was a man of undeviating truth
and uprightness. He was aware that unjustifiable profits were made by shopkeepers, and that
they had no conscience whatever about practising deception in order to place a fictitious value
upon their goods. All such false ways he utterly abhorred, and he was determined to try his own
plan. At all risks, he made up his mind that he would not look for more than ten per cent profit,
and that he would never deceive a buyer as to the prime cost of any article in his store. Ten
percent, and no lies--that was Mr. Stewarts motto for doing business. But it is a curious
instance of the repugnance of the trade to carry on business on such terms that the salesman,
who could not have suffered in any way by this arrangement, became irritated against his
employer, and at the end of a month or so resigned his situation. He declared that he could no
longer be a party to sell goods by such rules--that, in fact, Mr. Stewart was giving them away to
the public; and, with very significant emphasis, he added, Before another month is over you will
be a bankrupt. Mr. Stewarts business, however, gradually enlarged, until, after being in
business half a century, his property and stock was worth twenty million pounds, thus proving
that honesty is the best policy. (Memoir of Stewart, the Millionaire.)

Patience.
Patience portrayed
Among all the graces that adorn the Christian soul, like so many jewels of various colours and
lustres, against the day of her espousals to the Lamb of God, there is not one more brilliant than
this of patience; not one which brings more glory to God, or contributes so much toward making
and keeping peace on earth; not one which renders a man more happy within himself, more
agreeable to all about him; insomuch that even they who themselves possess it not, yet are sure
to commend it in others.

I. In the first place, patience is a virtue common to us with God. Long-suffering is His darling
attribute; and what is dear in His sight ought not to be less precious in ours. And how
marvellous is His patience who daily pours His blessings on those men who as daily offend,
affront, and dishonour Him! Yet Gods blessings are abused to the purposes of luxury and
lasciviousness; His truth is denied; His commandments are broken; His Church is persecuted;
His ministers are insulted; His Son is crucified afresh; and His own long-suffering is made an
argument against His existence--and He is still patient. What is man, then, that he should
complain?

II. The patience which we so much admire in God shone forth yet more amazingly in the
person of his Son Jesus Christ. For was ever patience like that patience which, descending from
a throne of glory, bore a long imprisonment in the womb to sanctify sinners, and lay in a stable
to bring them to a kingdom.

III. The patience thus practised by Christ is enjoined by His Holy Gospel, being, indeed, the
badge of that gospel and its professors. Is the mind tempted to impatience by the
disappointment of its desires and the loss of worldly goods and enjoyments? The Scripture, to
eradicate the temptation, is full of precepts enjoining us to contemn the world, and not to set our
hearts upon things that pass away, and that cannot satisfy the soul when it is possessed of them.
The worldly man is always impatient, because he prefers his body to his soul; the Christian
prefers his soul to his body, and therefore knows how to give largely and to lose patiently.

IV. If we find all the saints of God who have been eminent for their faith in Christ to have
been as eminent for their patience, without which their faith must have failed in the day of trial;
it being not through faith alone, but, as the apostle says, through faith and patience, that they
inherited the promises. Faith begat patience, which, like a dutiful child, proved the support of
its parent. Through patience Moses, so often abused and insulted, and only not stoned by a
stiffnecked people, still entreated the Lord for them.

V. The present state of man renders the practice of this virtue absolutely necessary for him if
he would enjoy any happiness here or hereafter. Could we, indeed, live in the world without
suffering, then were there no need of patience. He that endureth to the end shall be saved. Be
thou faithful unto death, and I will give thee a crown of life.

VI. The manifold inconveniences of impatience will set this truth off to great advantage. As
patience is the attribute of God, impatience had its beginning from Satan. Through envy of the
devil, saith the wise man, came death into the world. And whence proceeds envy but from
impatience of beholding the happiness of another? Impatience and malice, therefore, had one
father, and they have grown together in his children ever since. (Bp. Horne.)

Meekness
It is recorded that after Thomas Aquinas had returned to Bologna a stranger came one day to
the monastery, and, visiting the prior, asked that one of the brothers might carry a basket for
him to the market to make some purchases. Tell the first brother you see in the cloisters, said
the prior. The brother happened to be Thomas Aquinas, who, at the curt command of the
stranger, took up the basket and followed. But he was suffering from lameness, and the arrogant
stranger turned round and scolded him for being so slow. The Bolognese, looking on with
indignation at the treatment of the revered teacher of the Schools, said to the visitor, Do you
know who it is that you are treating in this way? It is Brother Thomas! Brother Thomas! he
exclaimed; and, falling on his knees, begged the saints forgiveness. Nays said Thomas, you
must forgive me for being so slow!

1TI 6:12
Fight the good fight of faith.

The good fight

War is a terribly earnest business which will not bear to be trifled with. Of all things under the
sun, this work of fighting, if it is to be done at all, is one that must be done with all our heart and
mind. It is no mere holiday affair of plumes and epaulettes, and drums and trumpets, and flags
and fine parade. Only certain ruin will come to those who go into it in that spirit, with a light and
careless heart. Well, now, it is to such a work that Paul likens the Christian life, and it is in the
same earnest spirit that he would have us to deal with it. Of course, there are many points in
which it differs altogether from the warfares of this world: they work sorrow and desolation and
death, but this brings joy and fruitfulness and life. They doubtless call forth heroic qualities of
courage and devotion, which, however, are often sullied by fierce and pitiless passion; but this
conflict of ours, while it demands equal courage and devotion, is gentle also, and merciful, ready
to suffer loss, but not to inflict loss. Oh, very true, in times like ours this conflict differs
materially from that which Paul and Timothy had to wage in the early martyr ages of the
Churchs story. The wild beasts at Ephesus, the stonings in Jerusalem, the prison and the stake
and the cross of those days, all have vanished from the warfare, which you may think, therefore,
now hardly deserves so great a name. Yet a warfare it is still, not without its peril and its
privation, and its enemy, and its conflict, partly within and partly without; and it needs now, as
ever, a brave and an earnest heart. Is our religion at all like a real, earnest battle? Were I
speaking to you of your common everyday life, with its labour and weary wrestle to keep the wolf
from the door, I might call it a hard battle for the poor man; and some of you, I daresay, would
be ready enough to reply, Ay, that it is, and we know it well enough, too--a hard, weary,
ceaseless struggle; and sometimes we could almost wish we were well through it, and could be at
rest. So, then, the words have clear meaning to many of us--I daresay to most of us. But could
you say now as much about the affairs of your spiritual life? That is what Paul had in his eye. But
have you ever maintained any such battle for integrity and truth, for the soul and for God, as you
have often done for meat and drink, and raiment, and a respectable position. Assuredly, if we
are true followers of Christ we shall find plenty of enemies to contend with--enemies who are
ready to take advantage of every opportunity, and who are not to be overcome without long and
resolute battle. You shall find these foes at the outset within yourselves. And the first part of
every mans battle is to overcome and master these. I do not much value a warfare which is
chiefly to get the better of other people. I do not believe that there is much good fighting in any
one till he has first conquered himself. The battle begins, therefore, in our own heart and life. It
is well to know that, for some are far more alive to their neighbours danger than they are to
their own; and so long as they are of that mind they will never fight to any purpose the fight to
which we are called. The nearest foes are those that are first to be dealt with, and there is no
victory for us until these are overcome, and our nearest foes are those within ourselves. There
are doubts, perhaps, perplexing your mind and chilling your faith, and you must fight your way
into clearness, facing them like a thoughtful, earnest man; for if you do not you may well chance
to settle down in chill indifference to all that is at stake. Then there are lusts and appetites of the
flesh which perhaps hotly assail you, and you must contend with them, and beat them into
subjection, for otherwise they will grow just as they are gratified, and bind you in a bondage of
shame. And there are still more malignant lusts of the mind, as envy, pride, malice, hatred,
uncharitableness, revenge; and we must do resolute battle with these and slay them, for if we let
them live on they will soon leave no life in us. And there is the love of the world and the things of
the world, and we must set ourselves to deny and resist that; for oh, how many heartless souls
there are that succumb to these allurements, and never strike one blow or win one victory in the
good fight, because their hands have been weakened and their arms have been blunted by the
world which they had folded to their hearts. But our warfare is not confined to these inward
wrestles with deceitful lusts and hurtful snares; it is not our own souls only that have to be
saved. You might be religious after a fashion, and yet rather a selfish kind of man, if that were all
that you were caring for. And the selfish man, no matter even though his self-seeking concerns
his highest interests, the selfish man is not the true Christian man. Our battlefield is the world.
We may not stand neutral in any righteous cause. Is there ignorance, breeding its poisonous
crop of superstition, which we can in any wise help to remove? Is there injustice done which we
can either arrest or redress? Then it will not do for you and me to stand by and say it is no
concern of ours. This is called a good fight, and surely with good reasons. Sometimes we are in
the way of saying, that was a good fight, when all we mean is that it was well and stoutly
contested; we praise the combatants simply because they did their part well. But here the phrase
has afar deeper meaning than that. This is a good fight, whether we do our part in it well or ill. It
is the cause that makes it good, as it is the cause alone that makes any warfare right. Alas! how
few of the worlds wars can lay any claim to that name. And to do all this by persuasion, by pity,
by tender sympathy, by bearing each others burdens, by the truth spoken in love, by meek and
patient suffering for righteousness sake, by faithful example, by brotherly kindness and charity.
So with good weapons the good fight is to be fought. Not with wrangling and bitterness, not by
malice and cunning, not by persecution and hatred, but by the gentle drawing of all cords of
love. Think not to gain the victory here by ways or by forces which Christ has never used. But it
is also called a fight of faith. And for that, too, there is good reason. It is a fight for faith, but
specially and still more it is a fight by faith. Only by faith can the victory be won. It is a fight for
the faith. Always the Christian has to do battle for the faith once delivered to the saints, to retain
it for himself, and to hand it down to his children, and to maintain it for the world. Sad it is to
think that after so many centuries of Christian history, it would almost seem as if the enmity to
the gospel only grew more intense and more bitter. The culture and highest education of this age
has, alas! largely drifted away from it into atheism agnosticism, esoteric Buddhism, and what
not. What we have to contend for is faith in God, and for Christ as the revelation of God, and for
faith in the immortal spirit and the life which is eternal; in short, for faith in its essential truth
and in its purity, as Christ lived it and taught it, and as the apostles proclaimed it by inspiration
of the Holy Ghost. And as our good fight is for the faith, so also it is by faith that it must be
carried on. It will not be well if we take to other weapons. This is the victory that overcometh
the world, even our faith. He who said that was a master of clear and convincing reason. Very
far was he from despising the intellect which God had given him for ordering all his thoughts
aright. Always the soldier must have faith in his commander, faith in his skill, his courage, his
loyalty, his capacity; and if he cannot trust these he is sure to be beaten. The rank and file, amid
the smoke and dust of the conflict, perceive nothing but what lies close at their hand, and they
may not be able to understand why they are ordered to keep this post or retire from that, why to
rush on one peril, why to avoid another; but if they have faith in their leader they will say, He
knows best; it is our business to be where he would have us to be, and to do what he would have
us to do, and if we fall what matter, so long as the fight only be won? Without such a faith there
would be no battle gained. There is nothing for us, then, but to fight on in faith: and if we do not,
if we choose our own way and not Christs, does not our past experience tell us that that way
leads to sorrow and disaster? When was it that you fell before the tempter, and were brought,
perhaps, to shame? When was it that your efforts to do good to others proved barren and
fruitless? Was it not then, when you were full of self-confidence and had lost your faith in God?
And when were your victories won, when did you make any progress in godliness? Was it not
then, when you put your trust in Christ and did His will, and left Him to make it all Clear in His
own good time? (W. C. Smith, D. D.)

The fight
It is a curious fact that there is no subject about which most people feel such deep interest as
fighting. This is a simple fact, whatever way we may try to explain it. We should call that
Englishman a dull fellow who cared nothing about the story of Waterloo, or Inkermann, or
Balaclava, or Lucknow. We should think that heart cold and stupid which was not moved and
thrilled by the struggles at Sedan, and Strasburg, and Metz, and Paris, during the war between
France and Germany. But there is another warfare of far greater importance than any war that
was ever waged by man. This warfare, I am aware, is a thing of which many know nothing. Talk
to them about it, and they are ready to set you down as a madman, an enthusiast, or a fool. And
yet it is as real and true as any war the world has ever seen. It has its hand-to-hand conflicts and
its wounds. It has its watchings and fatigues. It has its sieges and assaults. It has its victories and
its defeats. Above all, it has consequences which are awful, tremendous, and most peculiar.

I. True Christianity is a fight. True Christianity! Let us mind that word true. There is a vast
quantity of religion current in the world which is not true, genuine Christianity. The true
Christian is called to be a soldier, and must behave as such from the day of his conversion to the
day of his death. He is not meant to live a life of religious ease, indolence, and security. With
whom is the Christian soldier meant to fight? Not with other Christians. Wretched indeed is that
mans idea of religion who fancies that it consists in perpetual controversy! No, indeed! The
principal fight of the Christian is with the world, the flesh, and the-devil. These are his never-
dying foes. Unless he gets the victory over these three, all other victories are useless and vain. He
must fight the flesh. Even after conversion he carries within him a nature prone to evil, and a
heart weak and unstable as water. He must fight the world, The subtle influence of that mighty
enemy must be daily resisted, and without a daily battle can never be overcome. The love of the
worlds good things--the fear of the worlds laughter or blame--the secret desire to keep in with
the world--the secret wish to do as others in the world do, and not to run into extremes--all
these are spiritual foes which beset the Christian continually on his way to heaven, and must be
conquered. He must fight the devil. That old enemy of mankind is not dead. Remember the
maxim of the wisest general that ever lived in England--In time of war it is the worst mistake to
underrate your enemy, and try to make a little war. This Christian warfare is no light matter.
Saved souls will always be found to have fought a fight. Let us not think that in this war we can
remain neutral and sit still. Such a line of action may be possible in the strife of nations, but it is
utterly impossible in that conflict which concerns the soul. The boasted policy of non-
interference--the masterly inactivity which pleases so many statesmen--the plan of keeping
quiet and letting things alone--all this will never do in the Christian warfare. It is a fight of
universal necessity. No rank, or class, or age, can plead exemption, or escape the battle.
Ministers and people, preachers and hearers, old and young, high and low, rich and poor, gentle
and simple, kings and subjects, landlords and tenants, learned and unlearned--all alike must
carry arms and go to war. It is a fight of perpetual necessity. It admits of no breathing time, no
armistice, no truce. On week-days as well as on Sundays--in private as well as in public--at home
by the family fireside as well as abroad--in little things like management of tongue and temper,
as well as in great ones like the government of kingdoms--the Christians warfare must
unceasingly go on.

II. True Christianity is the fight of faith. Success depends entirely on believing. A general faith
in the truth of Gods written Word is the primary foundation of the Christian soldiers character.
A religion without doctrine or dogma is a thing which many are fond of talking of in the present
day. It sounds very fine at first. It looks very pretty at a distance. But the moment we sit down to
examine and consider it, we shall find it a simple impossibility. We might as well talk of a body
without bones and sinews. As for true Christians, faith is the very backbone of their spiritual
existence. No one ever fights earnestly against the world, the flesh, and the devil, unless he has
engraven on his heart certain great principles which he believes. A special faith in our Lord
Jesus Christs person, work, and office, is the life, heart, and mainspring of the Christian
soldiers character. Habitual lively faith in Christs presence and readiness to help is the secret of
the Christian soldier fighting successfully. He that has most faith will always be the happiest and
most comfortable soldier. Nothing makes the anxieties of warfare sit so lightly on a man as the
assurance of Christs love and continual protection. Let us turn to the pages of early Church
history. Let us see how the primitive Christians held fast their religion even unto death, and
were not shaken by the fiercest persecutions of heathen emperors. For centuries there were
never wanting men like Polycarp and Ignatius, who were ready to die rather than deny Christ.
Fines, and prisons, and torture, and fire, and sword, were unable to crush the spirit of the noble
army of martyrs. The whole power of imperial Rome, the mistress of the world, proved unable to
stamp out the religion which began with a few fishermen and publicans in Palestine! And then
let us remember that believing in an unseen Jesus was the Churchs strength. They won their
victory by faith. Let us examine the story of the Reformation. Let us study the lives of its leading
champions--Wycliffe, and Huss, and Luther, and Ridley, and Latimer, and Hooper. Let us mark
how these gallant soldiers of Christ stood firm against a host of adversaries, and were ready to
die for their principles. What battles they fought! What controversies they maintained! What
contradiction they endured! What tenacity of purpose they exhibited against a world in arms!
And then let us remember that believing in an unseen Jesus was the secret of their strength.
They overcame by faith.
 III. True Christianity is a good fight. Good is a curious word to apply to any warfare. All
worldly war is more or less evil. The Scripture does not call the Christian fight a good fight
without reason and cause.
1. The Christians fight is good because fought under the best of generals. The Leader and
Commander of all believers is our Divine Saviour, the Lord Jesus Christ--a Saviour of
perfect wisdom, infinite love, and almighty power. The Captain of our salvation never
fails to lead His soldiers to victory.
2. The Christians fight is good, because fought with the best of helps. Weak as each believer
is in himself, the Holy Spirit dwells in him, and his body is a temple of the Holy Ghost.
3. The Christian fight is a good fight, because fought with the best of promises.
4. The Christians fight is a good fight, because fought with the best of issues and results.
5. The Christians fight is good, because it does good to the soul of him that fights it. All
other wars have a bad, lowering, and demoralizing tendency. They call forth the worst
passions of the human mind. They harden the conscience, and sap the foundations of
religion and morality. The Christian warfare alone tends to call forth the best things that
are left in man. It promotes humility and charity, it lessens selfishness and worldliness, it
induces men to set their affections on things above.
6. The Christians fight is a good fight, because it does good to the world. All other wars have
a devastating, ravaging, and injurious effect. But go where you please, you will find that
the presence of a few true Christians is a blessing. Surely this is good!
7. Finally, the Christians fight is good, because it ends in a glorious reward for all who fight
it.
(1) It may be you are struggling hard for the rewards of this world. Perhaps you are
straining every nerve to obtain money, or place, or power, or pleasure.
(2) It may be you know something of the Christian warfare, and are a tried and proved
soldier already. (Bp. Ryle.)

The Christian warfare; or, the good fight of faith

I. In what respects the Christian life is the fight of faith.

1. There are enemies of our salvation, and there must be faith in the soul to set against them.
Where there are not two parties, there can be no fight. There is no fighting in heaven, for
there are no enemies there (Rev 21:25). There is none of this fighting in the unbelieving
world neither; for the enemies have all there alone, and there is no faith to set against
them (Luk 11:21).
2. Faith has the chief interest in this fight. In it there will be use for all the graces, the doing
and suffering graces: yet the fight has its name from faith, as that which has the chief
hand in it. It carries on the fight, and obtains the victory--Whom resist, steadfast in the
faith (1Pe 5:9).
3. Lastly, the great design of a holy God, in that fight is the trial of faith. Hence says the
apostle (1Pe 1:6-7).

II. In what respects it is a good fight?

III. Why is the Christian life, in the disposal of holy providence, made a fight? No doubt the
Lord could have given His people a constant sunshine as well on this side as the other side of
death, and cleared the way of those armed adversaries that are ready to attack them.
1. That the members may be conformed to their Head in their passage through the world.
 2. That the nothingness, and utter unworthiness of the creature, which is to wear the crown
of glory for ever, may convincingly appear; so as they themselves and all others may see
it is owing purely to free grace, not to them (De 8:2).
3. For the greater confusion of the grand adversary, who, attacked Him in person in the
world, and whom He causeth poor weak creatures to triumph over after they have
maintained a fight with Him (Rom 16:20).
4. For the greater glory of the Captain of their salvation, the more full display of the freedom
of grace, and the efficacy of His blood and Spirit.
5. For that they may have a greater variety of experiences--Patience worketh experience;
and experience, hope (Rom 5:4).
6. Lastly, that heaven may be the more sweet to them, when they come to it.

IV. Why their fight is called a fight of faith. The reason is, because by that means all the glory
of the victories obtained redounds to free grace, not to the sinner himself, It is of faith, that it
might be by grace (Rom 4:16).

V. I will touch at some particular fights of faith the Christian may have in his course
heavenward, such as--
1. In a call to some more than ordinary work or duty.
2. In desertion.
3. In temptations from Satan.
4. In afflictions.
5. With this present evil world.
6. With sin.
7. With death.
Some have a fighting life with the world all their days: but, alas! it is not the fight of faith with
it, but a sinful faithless fighting with it, that carries on the ruin of their souls. Ye will know this
faithless fight with it by these two things.
1. All their fight is to get something of the world, not to be kept from the spiritual evil of the
world.
2. Their fight they have with the world takes away from them all favour of the Word of God
and of religion.
We must then stay our hearts by faith--
1. Firmly believing the Scripture accounts of the unseen world (Heb 11:1).
2. Firmly believing the Scripture account of the way to heaven; that Christ is the way to it
(Joh 14:6); and that by faith we walk in Him to it (Col 2:6).
3. Believing in the Lord Jesus Christ for your safe passage to the upper part of the unseen
world (Psa 73:24; Psa 31:5); committing your soul to Him, rolling the weight of your
through-bearing on Him as the Captain of salvation appointed of God to bring many
sons to glory.
4. Believing that your Lord Christ is Lord of the unseen world, and that the whole compass
of it above and below is under His dominion (Rev 1:18). (T. Boston, D. D.)

The problem of life

Human life is not a consummated and perfected thing; it is a struggle, a conflict universally;
and that not by accident, not by the intrusion of any unexpected obstacle, not by the re-
establishment of the original and fundamental policy of creation, but by the very genius of
creation. This conflict inheres in the very problem which the physical existence was set to work
out. All acts of development from childhood to manhood are in the nature of aggression, of
vigilance, of impulsion, of pressure onward, with more or less pain and penalty. The unfolding
of every faculty is like a birth, and has its pain, its throe; and the organization of character comes
by the drill of each separate organ. The making of a perfect man, according to the large ideal of
Christ Jesus, obliges men to compel themselves in such a way that the whole process of
education takes on the form of a conflict. Men recognize this outwardly. No man gains the
aptitudes which are required for the maintenance of his physical existence without earnest
study, without great patience, without much self-denial, without long drill, without hard work.
You cannot acquire skill in your fingers without making them war against the tool, against
matter, and against the laws by which matter is governed. Let us look at some points of the
conflict which belongs to personal experience, which takes on different forms, and which all feel,
more or less, in some form. There is, in the first place, the control of a mans own disposition,
the control of his appetites and passions, which are indispensable servants, and strong-handed
servants, but which are very dangerous masters, that slip easily into the seat of authority.
Without appetites and passions, a man would languish as a plant without sap; there would be
neither vigour nor success in his life; and yet, indispensable as they are as pioneers and
engineers, they are dangerous. And multitudes of men, not knowing how to make suitable war
upon domineering passions and appetites, are perpetually broken down. Then come the whole
range of irritable and malign feelings. Irritableness is merely sensibility exercised in a certain
direction. In general sensibility is a great blessing. Quickness to respond to fact, to truth, to that
which is right, is a Divine blessing to any soul. At the same time, quickness is the peculiar
difficulty of temper, which acts without thinking, without direction, and without discretion. A
man who was without susceptibility to the impulse of anger would have no power of resistance
or self-defence. Multitudes of evil which, if permitted to get control of us, would be most
pernicious, and often fatal, are repelled by the sudden impulse of indignation. Thousands and
thousands of temptations you must destroy at once, or they will destroy you. How many men,
under such circumstances, know how to carry themselves evenly and justly, making anger turn
to indignation, and making indignation turn to profit in moral results? How many are there who
have no need to fight? Is your anger a patient steed so subdued to the saddle and bridle that you
can ride it without watch and care? Is it an easy thing for you to maintain sweetness and
equanimity? What man ever attempted to live a Christian life who has not had a painful
consciousness of the need of conflict in regard to his temper and malign feelings? Then there is
the more subtle danger of self-indulgence in every one of its forms. In this realm there is a
perpetual seeking after immediate pleasure. There is, then, need that a man should rouse
himself continually, and in every direction, that he should be up and around, that he should be
vigilant and laborious as against this fatal spirit of quietude--this anchoring of the soul in still
waters. But what shall I say of the conflict that every man has in life with pride, and with the love
of praise, which leads one to violate others rights, and to seek, in an undue measure, his own
welfare? Let no one suppose that this conflict is necessarily one of dreariness, and that the
Christian life, because it is a life of conflict, is therefore a life of morbid suffering or pain. It is a
conflict that every man goes through who masters the mathematical science; but is it a painful
conflict? When the awkward boy first goes to the school of manners, and is obliged to throw
back his shoulders, and turn out the palms of his hand, and step with an appropriate instead of a
clownish tread, it is a painful thing for him to do, and to do continually, and to form the habit of
doing; but nobody says of children when they are sent to the dancing school, Poor children!
What a conflict they are going through! And yet, it is a conflict that they are going through. And
at every step of the education of his body or of his disposition, of his physical organs, or of his
thought and feeling, a man is going through a conflict, and a conflict that sometimes is
accompanied by bitter pain. There are sometimes exigences, though they are very rare, which
bring men into an elevated condition without much struggle; but the ordinary experience of men
in Christian life is one in which they press forward and overcome just as a man does who
produces results by thought, by work, by patience in strife. The whole of Christian life is a
conflict in that way. See how men are surrounded. See how the shopmate is obliged to repel the
sagacious influences of him who stands near him. See how the moral tone of a man may be
lowered by the vulgarity and impurity of the man who sits next to him, and thrusts vile
paragraphs under his eye, and narrates in his ear stories that are not fit for him to hear or
repeat. No thermometer in the open air was ever more subject to the thermal influences of
nature than men are to the influences that are exerted upon them on every side; and we are
constantly to wage a conflict of resistance with every man we meet, and with all the
circumstances in which we are placed, that we may turn them to account, and that we may
frustrate and thwart the mischief that is in them. But these are comparatively small things. How
is it when you are father and mother, and a nest full of birds come down to you with your faults
exaggerated in them, and the faults of two or three of your ancestors thrown in, and you are to
bring up those children, strong-willed, and constantly breaking out into this and that mischief?
How many persons there are who have been discouraged and almost heart-broken by the
burden that God has laid upon them to develop, to train, and to graduate successfully into life, a
houseful of children! It is a burden that you have to carry. It is a warfare that you have to meet.
Then there are social surroundings, infelicities, hardships, difficulties, tasks of support,
catastrophes, which overtake men in life. If you will be kind enough to go down stream the water
will not bubble around you a particle; it will make your passage very easy; but now turn about
and go up stream, and see how the force of the current heaps the water about you. So long as a
man is content to go down stream in life, and does not attempt to go up stream, he goes easy;
but let him undertake to go up stream for the sake of a higher life, and see if on every side he
does not find difficulties to be overcome and trials to be borne. But, if he perseveres, by and by
so many of them will be mastered and he will have gained such momentum that his career will
be, comparatively speaking, joyous, though it may not be easy. The rising from one plane or
sphere to another plane or sphere is always with difficulty. How, then, shall we maintain this
conflict? Largely by volition in respect to new things, and by reducing to habits, as far as
possible, things with which we are familiar. It is in the power of a man to make automatic
thousands of acts that at first he was obliged to force himself to perform. We have not really
learned a thing till we have learned it so that the learning ceases to be conscious. We are also to
fight this conflict as much as possible by adopting the principle, or by recognising the fact and
making it a principle of practical life, that there is in every man an equipollent force over against
each faculty that is in him; that if there is selfishness there is generosity; that if there is hatred
there is love; that if there is avarice there is benevolence; that if there is fear there is hope; and
that in the discipline of a mans nature it is not so wise to directly attack the evil as to excite the
corresponding good, and let that take the control of the evil. Is a man prone to think of things
that he ought not to think of? Let him think of things that he ought to think of. Let him give the
mind another direction and indulge in another class of thoughts. Does a child hurt itself? See
how the nurse or the mother catches up some mirror, some brilliant object, and flashes it in the
childs eye to divert its attention from its pain. It is not wise to mourn over a child that is hurt or
to look at its bruise; it is wise, rather, to direct its thoughts to something else Then, aside from
these things, fill your soul from day to day with the great truths which are given to us in the
gospel of Christ. (H. W. Beecher.)

The good fight

I. It is severe. Our enemies are many, strong, united.

 II. It is painful. It is the house divided against itself. One desire in antagonism to another.

III. It is constant. Foes never tire, we must never rest. (Homilist.)

The Christian warfare

I. Survey the field of battle. This world is a great battlefield. Upon its bosom are two armies.
They are disproportionate in numbers. The one is large, united, armed, disciplined, and
determined. The other is small, sometimes trembling and irresolute, with here and there a bold
and earnest hero, but for the most part but indifferent soldiers. Their appearance and
preparations are best described in 1Ki 20:27; and it may be that this very passage was intended
as a type of them: The children of Israel pitched before them like two little flocks of kids; but
the Syrians filled the country. In this position they are both ready for the battle; but alas! the
one is oftentimes more ready than the other. The first is united, and it fills the country: the other
is as two flocks of kids. The first is armed with every conceivable weapon: the other has but one.
The first is disciplined and determined: the other is simple and feeble. And yet, withal, there is
no doubt of the issue. Every soldier in the little army is unconquerable. Many and many an
antagonist is conquered and subdued. To what, then, must we attribute this remarkable success?
Not to their numbers, certainly; for they are the fewest of any people. Not to their wisdom; for
they are the foolish of this world. Not to their strength; for they are the weak things of it. It is to
their Captain who commands them. He is the cause of this incessant victory against their
overwhelming odds. The first army is commanded, indeed, by a mighty prince. No common
general is he. Uniting every species of ability and strength save one, he is altogether invincible
by any other might than that of our Commander; but before Him he has no success.

II. We are now to investigate the nature of their warfare. The apostle here calls it a good
fight, and a fight of faith; by which terms he shows us at once the object and method of
warfare.
1. Take its object. It is the very opposite of the world. The object of the true soldier of Christ
is to win souls to Him, to save men from hell, to make known the salvation purchased by
Christ, and the promised freedom of the soul from sin.
2. Take, next, the principles of this warfare. Here again we see the difference between these
two contending armies. In Satans army every conceivable weapon is authorized. Lying,
equivocation, misrepresentation, forging of books, corruptions of human writings, and
the base and unholy trickery of false miracles, are resorted to as occasion may demand.
Not such are the principles upon which Christians are called to fight. To them it is not
permitted to act but according to the will and Word of God.
3. Let us regard, then, the methods by which the army of Christ are required to maintain
their ground in the world. There are three modes of warfare by which they do this. They
disarm their opponents, they silence the enemy, they bring them over to their side. These
are the results of the Christians mode of warfare.

III. But I proceed to consider the weapons which the christen warrior uses. Will all the
tradition, or all the philosophy, or all the science of the world break any sinners heart, or bring
him into captivity, or destroy the power of his sins? They are not the Christians sword, and with
such shall no man prevail. But let us bring the gospel to bear upon these cases. Let us set before
the young man, the infidel, or the selfish worldling the love of God in Christ, exhibiting as it does
on the one hand the peril and necessary judgment of sin, and on the other the glorious remedy
which is provided, and you bring the only weapon which will pierce their hearts. The Scripture,
then, is our weapon.

IV. The discipline which is necessary for so great a conflict.

1. Keep under the body. A habit of self-restraint is an essential element in Christian warfare.
2. Another direction is to endure hardness. Softness, and that temper which makes us shrink
from opposition and the rough usage which we may meet with in our career, is often a
sad hindrance to the Christian.
3. But the main thing is, that he should study the use of his weapon.
4. Last of all, pray. (W. Harrison, M. A.)

Lay hold on eternal life.

Mans great duty
While there is eternal life in the gospel sufficient for all, none are specially excluded from its
benefits. Those only are excluded who exclude themselves, and refuse to be saved on Gods own
terms. His proclamation of mercy to a lost, rebel world, is clogged with no exceptions.

I. Consider our need of eternal life. Greatest gift of God! eternal life is deliverance from
eternal death, the curse of a broken law, and the doom of a burning hell. Eternal life is eternal
blessedness--the pardon of sins guilt, and freedom from its tyrannous power.

II. Consider how we obtain eternal life.

III. Consider more particularly what we have to do, to obtain eternal life. Do! It is not to
make ourselves worthy of it; nor to attempt to merit it; nor to wait till we are holy before we
come to Christ. Salvation is not of works, but of faith.

IV. Consider when we are to lay hold on eternal life--When--but now? If the body is in great
danger, and means of safety and escape are offered, there is no occasion to press them on men;
to cry, lay hold on life, or say, do it now. (T. Guthrie, D. D.)

Eternal life within present grasp

Lay hold on eternal life. Observe that this precept is preceded by another Fight the good
fight of faith. Those who lay hold on eternal life will have to fight for it. As my text follows the
command to fight the good fight of faith, it teaches us that the best way of contending for the
faith is, for ourselves personally to lay hold on eternal life. You cannot defend the faith by mere
reasoning. There is a higher and a better life than that which is known to the most of men. There
is an animal life which all possess; there is a mental life which lifts us up above the beasts; bat
there is another life as much above the mental life as the mental life is above the mere animal
life. The bulk of men are not aware of this, and when they are told of it they do not believe the
statement. Dream not that any of you will ever obtain eternal life hereafter unless you receive it
in this life. Where death finds you eternity will leave you.

I. Lay hold on eternal life, that is, believe in it. You cannot lay hold on it unless you know it
to be a reality. We do not lay hold on shadows, or fictions, or fancies. It is needful, therefore, to
begin by a realizing faith.
1. That we may believe in this life, let me say that Holy Scripture constantly describes men
unrenewed by Divine grace as being dead; they are dead in trespasses and sins.
2. The Scripture represents believers everywhere as possessing everlasting life. He that
 believeth in Him hath everlasting life.
3. This life is produced by the operation of the Holy Spirit within the heart.
4. What a difference this quickening has made in those who have received it! What a
marvellous life it is! It brings with it new perceptions, new emotions, new desires. It has
new senses: there are new eyes, with which we see the invisible; new ears, with which we
hear the voice of God, before inaudible. Then have we a new touch, with which we lay
hold on Divine truth; then have we a new taste, so that we taste and see that the Lord is
good. This new life ushers us into a new world, and gives us new relationships and new
privileges. I want you all to get this idea into your heads--I mean all of you who have not
learned this fact as yet: there is a life superior to that of common men--a life eternal, to
be enjoyed now and here. I want this idea to become a practical force with you.
Stephenson got the notion of a steam-engine into his brain, and the steam-engine soon
became a natural fact with him. Palissy, the potter, had his mind full of his art, and for it
he sacrificed everything till he gained his end; so may you, by the teaching of the Holy
Ghost, lay hold upon eternal life as being a blessed possibility; and may you be moved to
seek it! There is an eternal life; there is a life of God in the soul of man; and I trust that
you will each one resolve, If it is to be had I will have it. Henceforth direct your
thoughts and desires this way.

II. But this is not enough: it is merely the door-step of the subject. Lay hold on eternal life:
that is to say, possess it. Get it into your own soul: be yourself alive. How is eternal life grasped?
1. It is laid hold of by faith in Jesus Christ. It is a very simple thing to trust the Lord Jesus
Christ, and yet it is the only way of obtaining the eternal life.
2. This life once laid hold upon is exercised in holy acts. From day to day we lay hold on
eternal life by exercising ourselves unto godliness in deeds of holiness and
lovingkindness. Let your life be love, for love is life. Let your life be one of prayer and
praise, for these are the breath of the new life.
3. In laying hold upon it, remember that it is increased by growth. Zealously grasp more and
more of it. Do not be afraid of having too much spiritual life. Lay hold on it; for Christ
has come not only that we may have life, but that we may have it more abundantly.
4. Remember that spiritual life is enjoyed in the fullest sense in close communion with God.
This is life eternal, to know Thee the only true God, and Jesus Christ, whom Thou hast
sent.

III. Lay hold on eternal life. That is, watch over it, guard it, and protect it. Most men will
preserve their lives at any cost. Unless they are drunk or mad, they will do anything for dear life:
Skin for skin, yea, all that a man hath will he give for his life.
1. Let every believer regard the life of God within him as being the most precious possession,
more valuable by far than the natural life. It would be wise to lay down a thousand
natural lives, if we had them, in order to preserve the spiritual life.
2. To that end the apostle bade Timothy flee from those things which are detrimental to that
life. Thou, O man of God, flee these things. A man that is very careful of his life will not
remain in a house where fever has been rife.
3. Then the apostle tells Timothy to seek after everything that would promote his eternal
life. He says, Follow after righteousness, godliness, faith, love, patience, meekness:
seek after that which will exercise and develop your highest life. Frequent those hills of
holiness where the atmosphere is bracing for your new-born spirit.
4. God help us to lay hold on eternal life, and to that end above all things lay hold on Christ!
We only live in Him: He is our life. To be divided from Christ is as surely death to us as it
 would be death to the body to be separated from the head.

IV. Lay hold on eternal life, that is, fulfil it. Labour that the time of your sojourning here
shall be occupied, not with this poor, dying existence, but with the eternal life.
1. Fulfil the higher and the eternal life in every position of society. The chapter opens with
advice to servants, who then were slaves. Their earthly life was wretched indeed, but the
apostle bids them live, not for this present life, but for the eternal life.
2. Fulfil this better life, also, by leaving alone those questions which would swallow up the
hour. See how Paul destroys these devourers--Questions and strifes of words, whereof
cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt
minds, and destitute of the truth, supposing that gain is godliness: from such withdraw
thyself.
3. Further, the apostle bids us do this so as to surmount the temptations of selfishness. He
warns us that 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.

V. Last of all, exact eternal life. By the two hands of faith and hope lay hold on eternal life as
the great reward of the righteous.
1. Let me suggest that we think much about the life to come. We shall soon be there in the
endless home, let us send our thoughts thither like couriers in advance.
2. When you think of it, and your heart grows warm with the thought, then count it very
near. Suppose you are to live a comparatively long life, yet no human life is really long.
3. Rehearse eternal life! Rehearse the service and joy of heaven! They have rehearsals of fine
pieces of music; let us have a rehearsal of heavens harmonies. The thing is practicable.
(C. H. Spurgeon.)

1TI 6:13-16
I give thee charge in the sight of God.

Motives to steadfastness
When earnest Christians realize that they are about to leave the world, they are concerned that
those who will fill their places should be loyal to the principles they have tried to maintain. The
commandment which the young evangelist was to keep must be taken, in its broadest sense, as
referring to the great principles of righteousness and truth which Christ Jesus had embodied
and maintained. Although of celestial origin, this commandment would not appear to men
without spot, if its representatives were men of blemished reputation. Two motives to such
steadfastness are suggested in the Verses before us: the one being drawn from the example of
Christ, the other from the greatness of God.

I. The example of Christ is suggested in the allusion made to--

1. His good confession before Pontius Pilate. It is well for us when we either suffer, or
compel, all the incidents of life to lead our thoughts back to Christ. It was partly in order
to make this possible that the details of His life and ministry are so fully given in the
Gospels. Temptations, troubles, friendships, joys, conflicts, all that go to make up our
experience, find counterparts in Him. He witnessed a good confession, though He knew
the price of it would be agony, shame, and death! There was a difference, however,
 between the Lords confession and Timothys or ours. Timothy confessed the good
confession, Christ Jesus witnessed the good confession. Christ witnessed because He
was identified with the truth He confessed, and was the source of every such confession
after. Timothy confessed, for his confession was responsive and secondary, and found
its inspiration in that of his Lord.
2. Christs achieved victory is another source of encouragement to His faithful followers. The
Cross of Calvary was the immediate result of our Lords good confession; but that was
not its final result. God, who quickeneth all things, has raised Him from the dead, and
amongst the glorified and redeemed He already appears as Prince and Saviour. The
victory of Christ is the encouragement and inspiration of all who are engaged in the
conflicts of truth with error, of holiness with sin. Notice how this description of the
expected appearing of Christ leads to the noble doxology which celebrates--

II. The greatness and glory of God, who is the blessed and only Potentate, the King of kings
and Lord of lords; who only hath immortality, dwelling in the light which no man can approach
unto; whom no man hath seen, nor can see; to whom be honour and power everlasting. Amen.
If He be for us, who can be against us? Timothy is fittingly reminded that--
1. God is eternal. All time is at His disposal.
2. God is the blessed and only Potentate. If you substitute for blessed its synonym in
modern English, you get the beautiful truth, that ours is a happy God--full of joy in
Himself, the source of joy to all His creatures.
3. God quickeneth all things. He can so quicken us that out of sadness and difficulties and
torpor He can raise us to newness of life.
4. God is incomprehensible--as yet to us--in Himself and in His doings; dwelling in the
light which no man can approach unto. It is a beautiful thought, that He is not hidden
from us through absence of light, but through excess of light. Therefore, amid the
gradual development of His purposes, we have only to witness a good confession, leaving
all the results to Him.
5. God is Almighty, the only Potentate, the King of kings and Lord of lords, the King of
those who reign, the Lord of those who rule. All authority is in His hands. Let us not lose
sight of Him to whom in this passage the great apostle ascribes honour and power
everlasting. We too often regard ourselves as the rulers of the world, and forget our
absolute dependence; but, in relation to the blessed and only Potentate, we are far more
insignificant than insects are in relation to us. (A. Rowland, LL. B.)

The blessed and only Potentate.--

Christs service
One figure stands at the centre of mans history and dominates over it all--the figure of Christ.
Now, there is no way to be securely and perfectly this except for him who takes Christ as his
King, Would you resist temptation, would you be pure, kind, contented, truthful, honest? Well,
then, enroll yourself with deliberate purpose as Christs soldier, His scholar, His servant, His
subject. Christ our King! What kind of a king is He? His kingdom is not of this world. To
understand Him you must lay aside altogether your notions of earthly sovereignty. From the
Cross He has reigned. The throne of Solomon had its golden lions and ivory steps, and gorgeous
was the jewelled chair of Byzantium; but the throne of the King of kings was a cross of shame.
And, strange to say, the World, in its penitence, in its satiety, in its remorse, has turned away
from its own petty potentates, has dropped its weapons, has torn the garland from its brow, has
fallen low upon its knees before the Son of Man on His instrument of torture. It has gazed on
Him in the faded purple of mockery, and in His crown of thorns, and nations have said, in awe-
struck whispers, Behold your King! Yes; and kings themselves have bowed down before that
throne of sorrows. When Henry IV. of Germany cowered before the thin old Pope at Canossa;
when Barbarossa received upon his neck the foot of the proud potentate; when our own Henry

II. was scourged by monks before the shrine of Canterbury; when John received back his
crown from Pandulf; when Godfrey refused to wear a crown of gold where his Saviour had a
crown of thorns; when Rudolf of Hapsburg, not finding the sceptre in the temple of his
coronation, seized upon the crucifix and swore that that should be his sceptre; when the most
ancient crown of Europe was made, not of gold, but of iron, and that iron hammered, as men
believed, out of a nail of the true cross--what was this but the homage of earthly kings to a
Diviner royalty! Yes; and no power on earth has ever been able to resist Christ. Tell it out among
the heathen that the Lord is King! Greece despised Him, and Greece glimmered into a dream;
but the Cross remains. Rome hated Him, and Rome has crumbled into the dust; but the Cross
remains. Philosophy rejected Him, and philosophy has sunk into impotence; but the Cross
remains, Is ire your King? Or will you choose in His place some vile and worth less tyranny,
some evil spirit, some despotic and besetting vice? Three centuries ago the Spaniards were
besieging the little town of St. Quentin, on the frontiers of France. Its ramparts were in ruins,
fever and famine were decimating its defenders, treason was gliding among its terrified
population. One day the Spaniards shot over the walls a shower of arrows to which were
attached little slips of parchment, promising the inhabitants that if they would surrender, their
lives and property should be spared. Now, the governor of the town was the great leader of the
Huguenots, Gaspard de Coligni. As his sole answer he took a piece of parchment, tied it to a
javelin, wrote on it the two words, Regem habemus--We have a king, and hurled it back into
the camp of the enemy. Now that was true loyalty, loyalty in imminent peril, loyalty ready to
sacrifice all. But who was that king for whom, amidst sword and flame, amid fever and famine,
Coligni was defending those breached and battered walls? It was the weak and miserable Henry
II. of France, whose son, Charles IX., was afterwards guilty of the murder of Coligui and the
infamies of St. Bartholomew. Have you a king? Is Christ your King? All, if He be, He is not a
feeble, corrupt, false, treacherous man like Coliguis master, but a King who loves you, who died
for you, who pleads with you even now on the right hand of the Majesty on High. Is Christ your
King? If you are selfish and frivolous; if you are a better and a gambler; if you are a whisperer
and one who delights in lies; if you are a fornicator or a profane person, as was Esau; if you
worship Mammon; if your god is your ledger and you mind earthly things; if you are double-
tongued, shifty, niggardly, worldly--say not that Christ is your King. Is Christ your King? If in
sincerity and truth you will take Christ for your King and Captain I promise you two things.
First, I promise you security. Principle is a noble thing; but in the fatal mirage of the passions
principle is lost sight of, and amid the glamour of temptation principle not only loses something
of its pristine splendour, but it becomes as if it were not. And the other blessing which Christ
will give you is joy.; for Christ says, Peace I give you, My peace I leave with you; not as the
world giveth give I unto you. Not as the world giveth! There has been a joy in dungeons and
on scaffolds passing the joy of the harvest. Christ does not delude as Satan does with promises
as. Serve me, and you shall be rich. (Archdeacon Farrar.)

The sovereignty of Christ

1. Jesus is a King in His own eternal and essential right. He is the Creator of all things; He is
the Preserver of all things; He is the sovereign Lord and Proprietor of ell things. But,
then, He is a King in another sense, and it is to that, that allusion is here made.
2. He has a mediatorial kingdom which was given Him by the Father as a recompense for
His great and glorious undertaking on behalf of our world: and thus He is a mediatorial
King. Now, in this view of the subject as a mediatorial King, and having mediatorial
 kingdom committed to His care, trust, management, and government, we may observe
that this kingdom was small in its origin. At its first rising after His resurrection and
ascension, the dimensions were small.
3. But, then, there is a third kingdom: if I may so speak, another kingdom within this
kingdom--a kingdom in the hearts of His beloved people. The kingdom of God, it is
said, is within you. It is in vain for men to pretend that they are the subjects of Christ
merely because they are so outwardly.
4. I say He is a very bountiful Sovereign in whom you have trusted. He has promised to give
everything which He possesses that He can give, and that His subjects can receive. He
has made a covenant with them which is well ordered in all things and sure. All things
are yours.
5. Observe, again, He is a tender-hearted and sympathizing Sovereign. He feels for all His
subjects; for every one of you, and for the meanest subject that He has; so that
everything which concerns them concerns Him. There is no trial which presses sore on
the mind which He does not feel, and in which He does not participate.
6. Then, observe, He is a condescending Sovereign. He entreats you to come to His bosom--
to make known to Him your every concern. Solomon has this expression, In the light of
the kings countenance is life. There is doubtless here an allusion to the language of his
royal Father: the father said, Lord, lift Thou up the light of Thy countenance upon us.
So he says again, One thing have I desired of the Lord, that will I seek after; that I may
dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord,
and to inquire in His temple. Then again it is said, In Thy presence is fulness of joy; at
Thy right hand there are pleasures for evermore. (W. Wilkinson.)

Whom no man hath seen.--

God invisible

I. Consider what the eye itself is, the poor implement of which we demand so much. A ball of
clay and mortality, it can act only on what is material and corruptible like itself. It is limited to a
certain province even among these surrounding things. How delicate an organ it is, that is yet
capable of taking in the broad scenes of the ocean and the land, and reaching as it were the stars
at their immeasurable distances! At very short intervals of time it must be shut up within its
fringes from the very light that it lives by; and when it is in its utmost vigour, the direct flash of a
single sunbeam is more than it can bear. A tear dims it. A mote takes away from it every capacity
but that of pain. A spark destroys it for ever. It cannot penetrate even the thin veils of outward
nature. The true light may shine inward, though the body be dark. The soul sees otherwise and
more nobly than through that narrow window. Is it through these lenses of flesh--so easily
distempered, so often giving false pictures, so soon to perish--is it through these that we would
gaze on the King Eternal?

II. Think, further, who He is whom we ask to be thus manifested to us. The very idea of God
absolutely excludes the possibility of His being an object of sight. He is a pure Intelligence,
circumscribed by no form, bounded by no space, and to be communicated with only through the
Spirit which Himself imparts. But the unconvinced may say: This is not what we seek, or have
ever imagined. But we would lay our eyes upon some undeniable signs and representatives of
the Almighty Providence. Yet the Scriptures tell them, and their own religious reason tells them,
that they are actually surrounded with just such signs and representatives in the natural
creation. It is His spirit that gives it life. It is His wisdom that gives it law. It is not, however,
with such as these, they may reply, that we are satisfied. We would have testimonies strictly
miraculous, transcending all the powers of nature, and thus exhibiting an immediate connection
with the Almighty One. The Scriptures and our religious reason then take up the word again and
say: Foolish and slow of heart! unless ye see signs and wonders, ye will not believe. It does not
seem, then, that there is the virtue you fancy in the spectacle that you ask. And why should there
be? Why should transient visions and strange occurrences impart a steadier trust than the
perpetual marvels of this glorious world, and the eternal chain of decrees and providences that
can be held but in one sovereign hand? One thing more may be urged by those who withhold or
utter faintly the ascription in the text, To whom be honour and power ever lasting, because no
man hath seen nor can see Him. They may say, It is not even such wonders as you have alluded
to that we crave. They are for the individual only, or at most have their chief concern with but a
tribe or a generation of men. We would have a supernatural sign that should be permanent and
universal. It should be for all eyes. To this suggestion we need not call on the Scriptures for a
reply. It demands an open impossibility, and is inconsistent with itself. Whatever should be thus
associated with the works of nature must necessarily be regarded as one of them, however
marvellous and inexplicable it might appear. We can scarcely conceive of anything more
wonderful than is somewhere or other already presented. From what has been said, I hope it has
been made clear, that no one has cause for objection or mistrust because the Lord is invisible,
for it is inconceivable how He should be otherwise. To Him, whom no man hath seen or can
see, be honour and power everlasting. What we adore under the affection of our senses, says
an old writer, deserves not the honour of so pure a title. Nor is it strange that we should place
affection on that which is invisible. All that we truly love is thus. The soul itself--is it not
invisible, like its Source? To be born as we are, animal and moral beings, into two states at once-
-to dwell in a world like this we inhabit of pale reflections and shadows, where what is the most
real is the least obvious--and at the same time to think the outward shape everything, and the
secret intelligence and power that makes all to be what it is, nothing--this is to want the very
sense that best becomes and exults us. The Scriptures, with a beautiful boldness of expression,
speak of seeing Him who is invisible. And when they thus speak, their meaning is twofold--to
acquaint ourselves with him and to rejoice as in His presence. He that doeth evil, says John,
hath not seen God. But Blessed are the pure in heart, it is for them that the double privilege
is reserved of knowing and enjoying Him. (N. L. Frothingham.)

The invisible God

The atheist never saw God, and therefore knows not how to believe such a being; he cannot
comprehend Him. He would not be a God, if He could fall within the narrow model of a human
understanding. He would not be infinite if He were comprehensible, or to be terminated by our
sight. How small a thing must that be which is seen by a bodily eye, or grasped by a weak mind!
If God were visible or comprehensible, He would be limited. Shall it be a sufficient
demonstration from a blind man, that there is no fire in the room, because he sees it not, though
he feel the warmth of it? The knowledge of the effect if sufficient to conclude the existence of the
cause. Who ever saw his own life! Is it sufficient to deny a man lives, because he beholds not his
life, and only knows it by his motion? He never saw his own soul, but he knows he hath one by
his thinking power. The air renders itself sensible to men in its operations, yet was never seen by
the eye. If God should render Himself visible, they might still question as well as now, whether
that which was visible were God, or some delusion. If He should appear glorious, we can as little
behold Him in His majestic glory, as an owl can behold the sun in its brightness; we should still
but see Him in His effects, as we do the sun by its beams. If He should show a new miracle, we
should still see Him but by His works; so we see Him in His creatures, every one of which would
be as great a miracle as any can be wrought, to one that had the first prospect of them. To
require to see God is to require that which is impossible (1Ti 6:16). (S. Charnock.)
 1TI 6:17; 1TI 6:19
Charge them that are rich in this world.

The perils and possibilities of the rich

I. The dangers of the rich are manifold, but only two or three are suggested here.
1. The danger of self-conceit is hinted at in the words, Charge them that are rich in this
world that they be not high-minded. The vulgar boasting of wealth, and the ostentatious
display of it, are indications of this. Again, the self-sufficiency that leads a successful man
to attribute all his gains to his own shrewdness and diligence, and to speak
contemptuously of those who never get on in the world, as if God had nothing to do with
his physical energy and mental calibre, with the education and training of his youth, or
with the unexpected opportunities of his manhood, is another sign of high-
mindedness. The pride which refuses to associate with those whose income is smaller,
and which will hold aloof from intelligent and religious men and women, in order to
cultivate acquaintance with those whose minds are shallow, but whose establishments
are costly, and whose influence in the money market is great.
2. Another danger threatening rich men is that of trusting to uncertain riches. It is on this
evanescence that Paul lays stress when he speaks of the folly of trusting to them. He
hints at the conquest of this by exercising confidence in the living God, who giveth us all
things richly to enjoy. The remembrance of the fact that God gave you money adds
sacredness to it, a sense of responsibility in the use of it, and arouses the gratitude and
praise which are His due.

II. The opportunities of the rich are as noteworthy as their dangers.

1. They can do good to others, and many a noble institution has its source in the generous
and wise gifts of those whom God has prospered. But besides this--
2. They can do noble things. The words used by Paul, which are both rendered good (in the
R.V. as well as the A.V.), have not the same meaning in Greek. They would be better
translated, Charge them that they do good, and that they be rich in noble deeds. The
latter word used by Paul signifies what is honourable and lovely in itself. It fell from the
lips of our Lord when He described Marys act of devotion. Rich men can afford to make
wise and noble experiments in philanthropy and in Christian enterprise.

III. The recompense of the rich who are thus faithful is not obscurely taught in the words
which describe them as laying up in store for themselves a good foundation against the time to
come, that they may lay hold on eternal life. Of course, Paul does not mean that they gain
eternal life by their good works. No one insists more strongly than he does on the fact that
salvation is the gift of sovereign grace to the sinful and undeserving. But from its nature this
grace becomes a talent, with which we are to do service for God. And since the nature of the
future recompense is found in the development of life, all that makes that life more full of
possibility and of result lays up in store a good foundation against the time to come. The fact is,
that the connection between this life and that is far closer than many imagine it to be. (A.
Rowland, LL. B.)

Trust in God, and not in riches

1. To trust in riches, is to trust in what we may never acquire; to trust in God, is to trust in
Him whom we may always depend on finding.
 2. To trust in riches, is to trust in what cannot avail us in the various calamities which occur
in the course of human life; to trust in God, is to trust in One who will always be with us
in all our straits and trials.
3. To trust in riches, is to trust in what cannot meet the wants of the heart, if it is found; to
trust in God, is to trust in One who can fully supply all our need.
4. To trust in riches, is to trust in what we may be deprived of in a moment, or may gradually
lose; to trust in God, is to trust in One whom we can never be deprived of, and never
shall lose.
5. To trust in riches, is to trust in what we must all part with at last; to trust in God, is to
trust in One who will be ours for ever.
6. Many and great are the blessings of every kind which this trust in God, rather than in
riches, will secure to us.
(1) It will teach us to moderate our desires after riches, and to be less eager than we
often are in the pursuit of them.
(2) It will show us how we may mingle the right pursuit of temporal things with that
supreme regard to spiritual things which their paramount importance entitles them
to.
(3) It will enable us, when worldly losses come, to bear up patiently and hopefully under
them, and to hear the voice of God speaking to us in them.
(4) It will teach us the responsibility which is always connected with the possession of
any portion of earthly things, and remind us of the account which we must give to
God for the way we have used them. (Alex. Reid.)

Human affections raised, not destroyed, by the gospel

The apostle sets before us, in the text, two applications of the same human affection. He bids
us not to trust in uncertain riches, but to trust in the living God. He assumes that this
trusting impulse exists, and he would not destroy but reform it. He would exhibit the true and
eternal object for a tendency in itself indestructible; and would intimate that there is pre pared
for the just desires of the soul a sphere of being, adequate to these desires, and from which the
present detains us, only as the counterfeit and mockery of it! On the one hand uncertain
riches; on the other the parallel announcement, that God giveth us richly all things to enjoy.
And thus the Spirit, that spoke in the exhortation of Paul, instructs in the great truth, that the
faculties of men are themselves a mechanism for eternity; that it is not they--it is not Love, and
Reliance, and Hope, and Desire--but their habitual objects, that man must toil to change. On
this important matter, then, I shall first endeavour briefly to engage your attention, and I shall
then attempt to illustrate the melancholy extent of the actual perversion of our nature, by
showing how, even in their wanderings, these affections betray the higher purpose for which
they were primarily intended, and how--more especially in the instance noted in the text, the
trust in riches man still unconsciously invests with the very attributes of perfect felicity,, of
heaven, and of God, the earthly idol to which he sacrifices both! There are those, then, who
speak with solemn and prophetic truth of the change which comes over the aspect of the human
soul, when, for the first time, awaking to righteousness, it is introduced (while yet in the world
of time) into the eternal world, and becomes cognizant of the glories, till then unseen, that
surround the throne of God and the Lamb. But when, from the dignity and circumstances of
the change, men pass to define its natured there is often, it seems to me, much inaccuracy and
some imprudence in their statements. We find it sometimes described as if no one element of
human nature were to remain in the regenerate spirit. The declaration that a new heart is
bestowed is taken in almost the fulness of a literal acceptation. All the old machinery of
humanity is discarded; the works are, as it were, taken out of the case of the instrument, and a
totally new organization of passions and affections provided. The spiritual renewal is thus
falsely, I think, and dangerously, made to consist, not in setting our emancipated affections
upon things above--not in the privilege of having the whole body, and soul, and spirit
preserved blameless until the coming of Christ, but in the acquisition of some indescribable
affections (if such they may be called), which, though they be named love and desire, are no
longer human love and human desire, but differing almost as much, it would seem, from these
affections as they are in our hearts, as love and hate differ from each other! Hence that mystic
and dangerous mode of representation too common among a large class of teachers, which
would exalt the love to God, for example, beyond all human conception, not merely in the
dignity of its object (in which, I need not say, no language could overstate it), but even in the
very nature of the feeling; as if the love of a devoted friend was one thing and intelligible, but the
love to God quite another affection, and all but incomprehensible! The error of all such cases is
the same--the notion that in the work of renewal new faculties are given us, instead of a new
direction to the old ones; the notion that God annihilates human nature when He only perfects
it; to destroy the channels themselves, instead of cleansing their polluted streams, and then
replenishing them for ever with the waters of Paradise! As long as men conceived that the
religious affections are in their essence wholly different from every other affection, they will
inevitably conclude that the training and discipline for them must be itself equally different. So
far for the general principle involved in the particular exhortation of the apostle, the principle
that the same affections which cling to the lowly earth are those which must struggle, under
celestial guidance, to find their rest in God. Trust not in riches, but [trust] in the living God!
Blessed invitation I How it exalts, even while it reproves, our fettered nature! Trust, yes, trust
with a devotedness such as the wildest frenzy of avarice has never exhibited! Trust, and fear not!
It is among the noblest energies of your being--it was never given in vain. Trust, but trust in the
living God! Preserve unbroken every element of your affections; they are all alike the property
of heaven. Be ambitious, but ambitious of the eternal heritage, Labour after knowledge, but let it
be the light of the knowledge of the glory of God in the face of Jesus Christ! Be it ours to find in
the new world unveiled in the gospel the true materials of these holy desires, and so to train
them while on earth for the society of heaven. I have but this moment glanced at a topic which
might well demand deeper and fuller illustration. I mean the change which the fact of the
incarnation of God most rightfully make in all that concerns the laws and regulation of the
human affections. For, after all, these affections do, doubtless, strive, in the first instance,
towards human objects; human themselves, they naturally cling to the human outside and
beyond them. Ever since God became incarnate, this tendency precludes not their direct passage
to heaven; nay, it quickens and guides it. It would have been little short of miracle, that even the
most pious should maintain the state of perpetual contemplative affection towards the awful
essence of the unmingled God. But when that God became man this difficulty was removed. The
direct pathway to heaven was opened to the human heart. And the more you regard the passage,
the more will you perceive that such views as those I have sketched were, in substance, the views
which occupied the inspired teacher. His whole object is manifestly to contrast the two rivals for
the human heart, the worlds visible and invisible; and hence it is that the text before us is the
natural sequel to the preceding verse, where the glory of the eternal God is unveiled in all its
majesty as the object which is to fix the affections of man. There is, proclaims St. Paul (1Ti 6:15),
a blessed and only Potentate, who is hereafter to determine, in His own time (as it is
emphatically called), the appearing of Christ Jesus in glory. This Being demands, as His
inalienable right, all the energies of all the affections; for no inferior claimant can interfere with
Him, who is King of kings and Lord of lords. Then comes the exhortation. Seeing that such a
privilege as this is ours (1Ti 6:17), charge them that are rich in this world, that they interpose
not a veil between themselves and this Father of their spirits, or suffer the clouds and vapours of
earth to sully or eclipse the beams of this eternal sun. Charge them, that they be not high-
minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to
enjoy! Our earthly objects of pursuit are themselves clad by hope with colours that rightfully
belong only to their celestial rivals; our ordinary earthly longings themselves strain after a really
heavenly happiness, while they miss so miserably the way to reach it; that, in other words, in the
treasuries of heaven are laid up all that you truly covet, even while, by a wretched illusion, you
labour after their mockeries on earth! Surely, if this can be proved, no conceivable argument can
more powerfully demonstrate how we are made for religion, and can only find our true rest
there! Now the truth is, so wholly are we framed for the eternal world, that we must make a
heaven of earth before we can fully enjoy it. God has so inwoven, in the innermost texture of our
nature, the title and testimonies of the immortal state for which He made us, that, mingled with
the perishable elements of earth, it is, even now, for ever around us; it rises in all our dreams, it
colours all our thoughts, it haunts us with longings we cannot repel; in our very vices it reveals
itself, for they cannot charm us till they have more or less counterfeited it. There are aspirations
turned astray, that, even in their distortion, attest their origin and purpose, There are warped,
and crippled, and polluted hopes, that, even from their dungeon of flesh, still cry to heaven. In
the spirit of these convictions, turn again to the text. To whom does the apostle enjoin the
exhortation? To them that are rich in this world. What does he here assume? He assumes the
existence of wealth, and, involved in that existence, the desire to attain it, which is the necessary
motive for its accumulation. He assumes that there resides in the heart of man the desire to
build up around it the means of perpetual enjoyment, to secure to itself the materials of
happiness--of happiness, for such is the specific essence of moneyed wealth, that may be
independent of the moment, and which (as it were, condensed in its representative) may be
preserved for a period indefinitely future. But what terms, save these, shall we employ, when we
would depict the heaven of the Scripture revelation? What characters are these but the very
properties of Gods eternal world? And so far is it not manifest that the votary of earthly wealth
does in fact, with all the energies of his nature, strain after that very security of unchangeable
bliss which we preach; but, mistaking the illusory phantom, weds his whole soul to the fictitious
heaven, which the powers of evil have clothed in colours stolen from the skies? The delusion
produces its own delusive results. But these also are but the shadowy copies of a bright and holy
reality. Every attribute of the eager candidate for earthly happiness and security is but the poor
semblance of the very state the Christian already possesses or anticipates. The rich are first
warned of the peril of what is here called high-mindedness; a word whose happy ambiguity
perfectly corresponds to my argument. But as there is a worldly and Satanic high-mindedness,
so is this, as before, but the counterfeit presentment of a high-mindedness God-given and
celestial. Laying deep its foundations in self-abasement, the doctrine of faith alone bestows the
blessed confidence, without which the Christian may be the inconsolable penitent, the mortified
ascetic, the prostrate trembler before an offended God; but without which he is, nevertheless,
but half a Christian. The happy confidence of the children of God is an element which, though
false teaching may exaggerate, no true teaching will ever discard. It is not for nothing that he is
bid to rest upon the Rock of Ages, and to anticipate upon earth the repose of immortality. Here,
then, is the high-mindedness of the Christian; here is the truth to match that worldly
falsehood, that high-mindedness base and debasing; here is the bright, unchanging fire, which
the votary of this world would rake among the dust and ashes of earth to enkindle! Once more,
the rich in this world is warned, not merely of the peril of self-exaltation, but also of that of
unbounded trust in the fleeting riches he accumulates. The contrast I need not here insist on.
We have already noticed it, and the apostle himself has expressly enforced it. The living God
and His liberal graces arise to claim the homage of the trusting heart. The dependent on riches
makes them his god, in making them the object of his dependence. Heaven is here again
defrauded of its own, and all the charms of the Divine character, the charms that fix and
fascinate the adoring believer in Christ--its abiding permanence, its just sovereignty, its fixed
security, its unshaken falthfulness--all are torn from the throne of God to clothe the idol of the
worshipper of wealth! (W. A. Butler.)
The duties of the rich
Every condition of life hath its peculiar dangers to be avoided and duties to be done, but none
hath dangers more threatening or duties more important than that of the rich and great: whose
situation, notwithstanding, is seldom considered by those who are in it as having anything to be
feared; and is generally imagined by others to comprehend almost everything that is to be
wished. To be thus environed with temptations, and probably sensible of none of them, is a most
pitiable condition. Now the peculiar dangers of the rich and great arises either from the
eminence of their station or the abundance of their wealth: and therefore the text points a
caution against each. But I shall be able at present to treat only of the first: which is, THAT THEY
BE NOT HIGH-MINDED. Every superiority of every sort, which men only imagine themselves
possessed of, is too liable to be over-rated and improperly used. But superior fortune and
condition are advantages so visible to all eyes, create such dependences, and give such influence,
that it is no wonder if they tempt to uncommon haughtiness. Now undoubtedly distinguished
rank is entitled to distinguished regard; and the good order of society very much depends on
keeping up that regard; and therefore the great should in a proper manner be much more
careful to keep it up than many of them are. But when they nurse up the consciousness of their
own superiority into a contemptuous neglect of others and insolent expectations of unfit
submissions from them, they have great need to be reminded that respect is paid to wealth and
birth because the common good requires it, not because the persons who receive it are always
worthy of it; but their dishonourable behaviour will be the more conspicuous for their
honourable station. And even supposing them guilty of nothing else to lessen the esteem they
claim, yet claiming too much of it, or too openly, will frustrate their intention most effectually.
For neither equals nor inferiors will suffer near so much to be extorted from them as they would
have bestowed most freely on their own accord. But one sort of condescension to inferiors may
be of peculiar advantage; I mean listening to useful information and advice from them, things
which the great are very apt to think themselves above, when every one else sees they have much
need of them. Neither affluence nor high rank by any means imply superiority of judgment. But
if humility in the great could be no ether way beneficial to them, yet avoiding the guilt of so
injurious a behaviour as indulging a proud spirit prompts them to, is surely a motive important
enough. Thus too many treat their tenants hardly, or permit them to be so treated. Another sort
of persons, for whom superiors too commonly will not vouchsafe to have the consideration that
they ought, are those who come to them upon business. Obliging such to an unreasonable
attendance, making them wait long, and it may be return often, is a very provoking and a very
injurious kind of stateliness. But there is another fault still worse frequently joined with this;
deeming it beneath their notice whether such of their inferiors as have just and reasonable
demands upon them are paid when they ought. Another very blameable and very pernicious
instance of high-mindedness in the great is imagining the management of their families an
attention too low for them. Even that of their children they very commonly despise to an
astonishing degree. Or if they have humility enough to inspect some part of their education, it is
usually the outward and showy but less material part. Now proceed to the latter, TRUSTING IN
UNCERTAIN RICHES: which phrase comprehends placing the happiness of life either in wealth
itself or in those pleasures and amusements which it is commonly made the instrument of
procuring. The prohibition therefore of doing this extends to regulate the acquisition, the
possession, and use of a great fortune; and to go through the subject fully, each of these points
must be considered.
1. The acquisition. In speculation it seems hardly to be expected that any one who is once
master of enough to answer his real and reasonable wants should feel any desire almost,
on his own account, of having more: that he should take much pains about is very
wonderful; and that he should do anything wrong for it quite unaccountable. No
temptation is a warrant for doing wrong; but to do wrong without anything that deserves
 the name of a temptation is exceedingly bad. And it cannes be nature, but merely an
absurd habit wilfully indulged, that tempts men to accumulate what they have no need
of. But though riches alone render eagerness for more very blameable and unbecoming,
yet greatness added to them doubles the fault. For exalted rank absolutely calls for the
exercise of honourable disinterestedness.
2. Concerning the possession of it. Now keeping a heap of wealth merely for the sake of
keeping it is an apparent absurdity. Keeping it merely for the repute of having it is a very
low inducement. And if laying up against future accidents be pretended, a moderate
store will suffice for a reasonable security, and nothing can secure us absolutely. Indeed
the larger the fortune, the more room for accidents in one part or another of it; and the
loss of a small part will be as grievous to a heart set upon riches as that of a larger to
another man. Besides, whoever lives only to the purpose of saving and accumulating will
be tempted by this ruling passion to a sinful neglect of the poor and the worthy among
his friends and dependants, perhaps among his relations and very children. But besides
the sins which may be committed in the getting or keeping of wealth, there are--
3. Others, committed too frequently in using it; which persons of superior fortune and rank
must be charged to avoid, and which undoubtedly the text comprehends. For putting
their trust in riches is just as much the description of those who place the happiness of
life in the enjoyment of large estates as those who place it in the possession of them.
Some trust in their riches so very inconsiderately that they trust there will never be an
end of them, let them be squandered as extravagantly as they will. So they set out with
gratifying themselves in everything. Others, if they do not dissipate their estates in so
wild a manner, yet use them principally to minister to their sensuality and debauchery;
vices which men of superior fortune somehow imagine they have a sort of right to be
guilty of. Another very bad use of wealth, in which too many seem to place no small part
of their happiness, is that of gaming. But supposing wealth be neither spent in this nor
any of the gross vices mentioned before, yet if it be employed in ministering to a course
of more decent and refined luxury, or in supporting such a pomp of life as nourishes
vanity and pride, or in filling so much time with unprofitable entertainment, that little
room is left in the mind for objects of importance: these things also the rich and great
must be charged to amend.
I proceed to the duties of which he enjoins they shall be peculiarly reminded.
1. The first is, to trust in the living God, who giveth us all things richly to enjoy. After
warning them against placing their happiness in the pre-eminences, the possessions or
pleasures of this world, it was very natural to direct them where they should place it: for
somewhere-we must. And his precept carries the proof of its own fitness along with it.
For the living God must have the greatest power to reward our trust, and He who giveth
us all things richly to enjoy hath shown Himself to have the greatest will also. Some
persons, it may be, when they are pressed upon the subject, will plead that they are by no
means without inward regard to God; though they cannot say they give much outward
demonstration of it in acts of worship. But supposing them sincere, what reason can
there be why respect to God should not be paid outwardly when respect to every superior
besides is? But it is possible for us to keep up a sufficient possession of religion to secure
both public order and domestic tranquility, yet by no means have a sufficient sense of it
for obtaining eternal life; and what will the former avail us without the latter? We should
all, therefore, learn to live more to our Maker; to imprint on our hearts and exert in our
whole behaviour a stronger sense of His present providence and future rewards. It would
be a direction, a security, an improvement, a comfort to us beyond expression.
2. The second duty prescribed in the text as peculiarly necessary for the rich and great is that
they do good, that they be rich in good works. If men of rank and fortune observe duly
 the preceding part of the apostles charge, they will easily be induced to observe the
concluding one. If they are neither so high-minded as to neglect and despise their fellow-
creatures, nor so selfish as to trust in uncertain riches, in the acquisition, the possession,
or voluptuous enjoyment of them, for their happiness, but expect it only from their
acceptance with the living God; they will naturally imitate Him whom they desire to
please, particularly in His beneficence, the most amiable of all His perfections. And it is
not by their wealth only that they are able and therefore called to do good, but by their
whole behaviour. But still, though almsgiving is by no means the whole of beneficence,
yet it is an essential part in those whom God hath qualified for it. And He hath given
them all things richly and in plenty, not merely for themselves to enjoy in the vulgar
sense, but that others may enjoy a due share of them and they the pleasure of imparting
it; the worthiest and highest enjoyment of wealth that can be. But, in general, that both
our charity and our generosity should bear some decent and liberal proportion to our
abilities, and the rich in this world be rich in good works also. Nor is it sufficient for the
rich to give plentifully, but they must do it on every fit occasion speedily; be ready to
distribute and not stay till the circumstances of the poor are beyond recovery or their
spirits broken under the weight of their misfortunes, but make haste to help them and, as
far as possible, prevent distress. (T. Seeker.)

God the giver of wealth

A good example of liberality was given by Mr. Thornton, of Clapham, a noble-hearted
Christian merchant. One morning, when he had received news of a failure that involved him in a
loss of no less than a hundred thousand pounds, a minister from the country called at his
countinghouse to ask a subscription for an important object. Hearing that Mr. Thornton had
suffered that loss, he apologized for having called. But Mr. Thornton took him kindly by the
hand: My dear sir, the wealth I have is not mine, but the Lords. It may be that He is going to
take it out of my hands and give it to another; and if so, this is a good reason why I should make
a good use of what is left. He then doubled the subscription he had formerly intended to give.
That they do good.--
Live for some purpose
Live for some purpose in the world. Act your part well. Fill up the measure of duty to others.
Conduct yourselves so that you shall be missed with sorrow when you are gone. Multitudes of
our species are living in such a selfish manner that they are not likely to be remembered after
their disappearance. They leave behind them scarcely any traces of their existence, but are
forgotten almost as though they had never been. They are, while they live, like one pebble lying
unobserved amongst a million on the shore; and when they die, they are like that same pebble
thrown into the sea, which just ruffles the surface, sinks, and is forgotten, without being missed
from the beach. They are neither regretted by the rich, wanted by the poor, nor celebrated by the
learned. Who has been the better for their life? Who has been the worse for their death? Whose
tears have they dried up? whose wants supplied? whose miseries have they healed? Who would
unbar the gate of life to re-admit them to existence? or what face would greet them back again to
our world with a smile? Wretched, unproductive mode of existence! Selfishness is its own curse;
it is a starving vice. The man who does no good gets none. He is like the heath in the desert,
neither yielding fruit nor seeing when good cometh--a stunted, dwarfish, miserable shrub. (J. A.
James.)

The opportunity of doing good

We shall then know better than we do now know that every soul on its way to eternity has its
appointed times and seasons of good, which, if they be allowed to pass away shall never, never
return again. Though the person be not lost, yet the innocence, the heroism, the saintliness, may
be. We must, therefore, lose no opportunity of doing good to the souls and bodies of those whom
Gods good providence has put under our care, because if we miss it by our own fault, it may
never again be allowed to us; the persons whom God intended us to profit may be taken out of
our reach, may be taken into another world before they come in our way again. (John Keble.)

Doing good
An eminent surgeon, who was also an eminent Christian, visited a lady who was a professed
believer in Christ, but who, like some ladies I have heard of, was frequently troubled with
imaginary diseases. The good doctor was frequently called in, until at last he said to her,
Madam, I will give you a prescription which I am certain will make a healthy woman of you, if
you will follow it. Sir, she said, I shall be so glad to have good health that I will be sure to
follow it. Madam, I will send you the prescription this evening. When it arrived it consisted of
these words, Do good to somebody. She roused herself to relieve a poor neighbour, and then
sought out others who needed her help, and the Christian woman, who had been so constantly
desponding and nervous, became a healthy, cheerful woman, for she had an object to live for,
and found joy in doing good to others. (C. H. Spurgeon.)

1TI 6:20-21
O Timothy, keep that which is committed to thy trust.

Peril and preservation

I. The peril against which the apostle warns Timothy was the intellectual pride and subtle
speculation which, afterwards, in the second and third centuries, became formulated into a sort
of philosophical system. It was then known as Gnosticism, because it exalted gnosis--
knowledge--above faith, and was of a decidedly presumptuous and pragmatical tendency. The
effect of such knowledge has ever been to cause men to err concerning the faith; to lose
simplicity and devoutness; to wander into the pleasant meadows of Doubting Castle, till they are
seized and imprisoned by Giant Despair; and unless they there learn to pray, and bethink them
of the key of promise, they are left at last to fumble and stumble among the tombs. He who
wandereth out of the way of understanding shall abide in the congregation of the dead.

II. Preservation from such peril is to be found in Gods answer to the prayer which Paul
breathed over Timothy--Grace be with thee. We cannot by searching find out God. Intellectual
acuteness has never yet succeeded in discovering Him. (A. Rowland, LL. B.)

The guarding of the deposit

What the deposit was, we may not doubt. It was the Christian faith, in its entirety and purity;
and the contexts, in which the apostles repeated warning occurs, present to us the occasions
which even then rendered it necessary. Profane and vain babblings, and oppositions of science
falsely so called, were, even then, undermining the faith of their authors and of those who
listened to them; and it was requisite that even one who had received from the lips of St. Paul
himself the form of sound words, should be exhorted to hold it fast. But to us, at this far later
stage of the Churchs history, the admonition comes fraught with many a lesson, to be drawn
from the experience of the past, and also from the peculiar circumstances in which we find
ourselves placed, by the providence of God, as members of the Church of England. The deposit
of the faith may be regarded under a more simple or a more complex form. Any Christian man
who can recite the Apostles Creed may be said to have the deposit of the faith stored in his
memory; but how much more, pertaining to life and godliness, does he not require, both for
the enlightening of his understanding, and for the guidance of his life? Brethren, do we consider
as we ought the precious form in which the Christian faith has been delivered to us in our Book
of Common Prayer? It has been recently affirmed by a distinguished Presbyterian, that the
Church, if she would fulfil her mission, must avail herself of the riches which her children during
all these ages have been gathering for her. Here is, indeed, the deposit of the faith, elucidated
and interpreted in all its fulness. Learned and unlearned, the wayfaring man and little child, are
here instructed, in respect of their manifold necessities and obligations, in respect of their
diversified relations both to God and to man, what it is to believe the gospel of Christ. Again,
there is a most important feature of our Church, in respect of which we must surely feel how
urgent is the duty faithfully to guard the deposit which has been committed to our trust. We
cannot but regard as a most signal instance of Gods wondrous working for us, the circumstance
that He accorded to us the power, which many others did not possess, of retaining in its integrity
the constitution of the Church as it has existed from apostolic times. Surely a thoughtful man
must ask, with all reverence, why God thus dealt with us; nor will he permit himself to hold the
gift in less esteem, because it was not vouchsafed to others. If it be indeed our duty to regard our
ecclesiastical polity as a blessing which has been secured to us by the grace and favour of God--
if, in this regard, we have indeed cause to say, The lines are fallen to us in pleasant places; yea,
we have a goodly heritage--then let us be very careful never ourselves to speak or to act, never
to lead others to speak or to act, in the spirit of those of whom we read, that they thought scorn
of that pleasant land which God had given them. Again, if our Book of Common Prayer be
indeed a precious treasure house in which is stored for our use the deposit of the Christian faith,
must we not be very careful to guard it from neglect, to secure to it its due honour? Are we, then,
as careful as we should be here? We cannot be guarding the deposit if we give, or teach others
to give, a non-natural sense to the language of the Baptismal Office, of the Catechism, of the
Office for the Administration of the Holy Communion, or of the Ordinal: we are not handing on,
as faithful stewards, that which has been committed to our trust, except we give their full
significance to the teaching of the Prayer Book, as well as to that of the Articles. Suffer me to
mention another point, which is essential to the guarding of the deposit. A complaint is not
unfrequently made of those who preach not Christ, but the Church. I do not deny that the want
of a right understanding of Christian truth, and of a due feeling of its sacred character, may
possibly lead to this monstrous result; but I would venture to remind you, that if we would
guard the deposit faithfully, we must preach both Christ and His Church. It is, indeed, a fatal
error not to hold the Head, from which all the body by joints and bands, having nourishment
ministered, and being knit together, increaseth with the increase of God; but it is also a most
grievous error, so to hold the Head as to ignore the divinely appointed organization, through
which, as the apostle assures us, the nourishment of the body is dispensed, and its unity and
strength secured. We cannot speak faithfully of Christ the Vine, of Christ the Head, of Christ the
chief Corner-Stone, without speaking also of that wondrous, spiritual structure, His gracious
relation to which is marked by the many names of love and power which are assigned to Him in
Holy Scripture. Some persons may be tempted not to guard the deposit in certain points, by
the hope of conciliating those who are unhappily separated from us. They may desire to
withdraw what others regard as unauthorized pretensions, and so to occupy a common ground
with them. What, then, must be the necessary effect of their doing so, while the deposit, as
enshrined in the formularies of our Church, remains what it is? They must deprive themselves of
all excuse, before God and man, for using or assenting to those formularies. And, more than this,
so far as their action is concerned, the Church becomes degraded into the most presumptuous
and arrogant of sects, presuming, as she does from their point of view, to utter before God words
of most awful and solemn import, to which her heart does not respond, and before men to make
pretences and speak great swelling words of vanity, while she yet repudiates her title to any
real distinction from other Christian bodies which put forward no such claims. If we will not
guard the deposit which has been committed to our trust as a Church, we have no alternative
but to renounce it openly and honestly, having first put to ourselves with all seriousness the
momentous inquiry, Did that deposit come to us from the hand of God, or no? But whither will
men turn, if they should unhappily resolve to forsake the historic Church of the past, which we
are taught to believe and to confess, as retaining to the end of the world her imperishable
continuity, marvellously as she may be taught to adapt herself to the needs of successive
generations, and to the various characteristics of the nation of them that are saved, that shall
walk in her light? Once more, let me present to you that which appears to many a further and
most cogent reason for unflinching steadfastness and faithfulness to our high trust. I refer to the
remarkable position in which the Church of England has stood ever since the Reformation, in
respect of all other Christian bodies throughout the world; and more than ever at this day
stands, by virtue of her own wide extension and of her intercommunion with other branches of
the Church Catholic, holding the same faith and observing the same order with herself. If there
be, says Bishop Lightfoot, any guiding hand in the progress of history, if there be any Supreme
Providence in the control of events, if there be any Divine Presence and any Divine call--then the
position of England, as the mother of so many colonies and dependencies, the heart and centre
of the worlds commerce and manufacture, and the position of the English Church, standing
midway between extremes in theological teaching and ecclesiastical order, point to the Church
of this nation, with the very finger of God Himself, as called by Him to the lofty task of
reconciling a distracted kingdom and healing the wounds of the nations. For the sake, then, of
this inspiring hope, under the sense of this overwhelming responsibility, let us as members of
that vast communion, whose worship ascends to God from well-nigh every portion of our globe,
resolve by His help to guard the deposit which He has committed to our trust, and to stand
still in the safe paths of duty and obedience, if haply our eyes or our childrens eyes may be
blessed by seeing this great salvation of God. (G. Whittaker, M. A.)

Oppositions of science falsely so called.--

Science and theology
There is no more vital and anxious thought in the religious life of to-day than the supposed
conflict between science and religion. In certain quarters it has come to be taken for granted,
that reason is necessarily opposed to faith; that nature and her teachings, so far as they can be
understood and interpreted, are in conflict with the teachings of revelation; and that scientific
men and theologians are therefore arranged in two hostile armies, having nothing in common,
and engaged in a struggle which must ultimately end in the destruction of the one or the other.
The result is, that scientific men and investigations are denounced as sceptical enemies of
religious truth; and the compliment is abundantly returned by insinuations of bigotry and
intolerance, as essential characteristics of religious teachers. And, in the popular mind, there is a
vague and uncertain dread that the faith is to be overthrown, and the verities to which it clings,
and upon which it is founded, are to be evaporated into myths and superstitions, which must
take their place amid the exploded falsehoods of a too credulous past. A calmer and more
comprehensive view of the contest will, however, justify us in saying, that the fear of the
Christian is unfounded, and the sneer of the sceptic undeserved; that the apparent conflict is
only an apparent one; and that the antagonism finds its field in the want of harmony, not so
much between the verities of science and religion, as between scientific hypotheses and religious
opinions; and that between nature and revelation, when properly understood, there must be a
substantial harmony, since God is the author of them both. The misunderstanding is not
between the things themselves, but between the guesses of men who seek to be their priests and
interpreters. For science is simply our knowledge of nature, its facts, and its laws; and religion is
simply our knowledge of God, and of our relations to Him. And, as the facts of nature reveal
themselves slowly and almost reluctantly in response to patient research and careful study, it is
but natural that the investigations and conclusions of one age should differ from those of
another; that the latest deductions of science to-day should contradict the theories of a century
ago, and that, in turn, they should expect to be contradicted by the theories of a century hence.
Meanwhile, what is true remains; and this process of investigation and refutation carried on by
scientific men from age to age, is but the method by which the truth concerning nature is
separated from the fancies of men; and its result is, not the survival of the fittest, but the
survival of the true. And yet the truthfulness of the true does not depend upon its having been
discovered and known by men. No line or word on the vast page of the universe is altered by the
most careful scrutiny; it is only that these mysterious words are spelled out, and read with fewer
errors than other scholars made who had gone before. So, also, in religion there are certain facts
which constitute its basis, and which are proposed to our faith, not as theories or opinions, but
as facts. And along with these, there are systems of opinion, the deductions of human reason
from the Divine premises, but which, as human deductions, are liable to be erroneous and false.
And yet these human systems are but the honest efforts of men to understand the accepted facts
of revelation, and to apply them to the circumstances and needs of human life. Devout men of
science will never be wanting to refute the flippant sneer which, in the name of science, invades
a domain beyond its proper grasp; and earnest men of theology will ever be ready to expose and
correct the errors of other theological systems. And so, in science and in religion, each has,
within its own adherents and disciples, its mutual check and safeguard, by which the truth is
preserved, and the fancies of men, when inconsistent with it, are exploded. But the trouble
begins when scientific men attempt to teach theology, or theologians assume to teach science.
For as there is nothing in the study of science which necessarily makes a man a theologian, the
theological views of the scientist may not be worth so much as those of an unlettered but earnest
Christian; for that value is determined, not by intellectual acquisition, but by a devout habit of
mind and heart. And there is nothing in the study of theology which necessarily acquaints a man
with what is known as scientific truth; and therefore the scientific views of a theologian are of
small value, since they are not in the line of study or thought to which he naturally devotes
himself. And so long as scientists attempt to teach theology, and theologians insist upon refuting
what they choose to dignify by the name of science, so long there will be a terrible warfare of
words; but it will not touch nor jeopardize for a moment the indestructible harmony between
true science and true religion, between a right reason and a devout faith, between the broad
page of nature, written by His own finger through the long processes of His own law, and the
page of inspiration, written by the human amanuensis of His own Spirit. There is one point,
however, in the universe, in which nature and revelation meet; one point in which the visible
creation comes in contact with the invisible and supernatural forces which pervade the universe.
That solitary point is the incarnation of the Son of God. In it nature and revelation mysteriously
meet and harmonize; as by it this human nature of ours--the very crown and glory of the visible
creation--is taken into union with God. Here the ultimate mystery of science and religion meet
and harmonize and are at one; as by the incarnation the nature of man is allied to the throne of
God in a union which can never be divorced, and which waits for its final epiphany for the
manifestation of the sons of God. (W. A. Snively, D. D.)

2 TIMOTHY

INTRODUCTION TO 2 TIMOTHY
 THE AUTHORSHIP OF THE EPISTLE
In several passages this Epistle bears the stamp of genuineness as a writing of St. Pauls,
notably at 2Ti 1:5-18; 2Ti 4:9-22. In particular, the opening thanksgiving (2Ti 1:3) is
characteristic of Paul, eight of his ten other Epistles having a similar commencement. At the
same time this is not such a prominent feature as to lead to imitation; and, as a matter of fact, it
is not found in the two other Pastoral Epistles. A strong proof of genuineness is afforded by the
proper names in the Epistle. They are twenty-three in number, including ten mentioned
elsewhere. In connection with several of these ten, remarks are made which a forger would have
been very unlikely to invent; e.g., Demas forsook me, having loved this present world (2Ti
4:10; cf. Col 4:14), is a record more like what we should have expected to find concerning Mark,
in view of his former desertion of Paul (Act 13:13); whereas we find favourable mention of him
in this Epistle (2Ti 4:11). Dalmatia is also a strange place to have invented as a destination for
Titus (2Ti 4:10), considering that he had been written to so recently at Crete. A striking
argument has been derived from the occurrence of the name Linus in 2Ti 4:21. The argument is
based on the fact that Linus, Cletus, and Clement are the names of the first three bishops of the
Church of Rome, preserved in her Eucharistic Service, dating from the second century. If the
Epistle had been written in the post-Apostolic age, Linus, it is held, would have been sure to
receive a more prominent place in the list of salutations, and his name would have been
accompanied with that of Cletus, or at all events with that of Clement, as the latter was believed
to have been an immediate disciple of Paul (J. A. McClymont, B. D.)

OBJECT OF THE EPISTLE

It was written from Rome shortly before the martyrdom of the apostle. It was written chiefly
to urge Timothy to come to him, all his other companions in the service of Christ (excepting
Luke) being away. One, Demas, had deserted him; others, as Tychicus, he had sent away. But,
though apparently sent for the purpose of urging Timothy to come to him quickly, it contains the
most precious exhortation to him, and through him to all ministers, to make full proof of their
ministry, and this it does in the words of a dying man, who is ready to be offered, and the time
of whose departure is at hand. Whatever special onslaughts of the evil one were yet in store for
him, we have his expression of faith that God would carry him triumphantly through all (2Ti
4:18). (M. F. Sadler, M. A.)

CONTENTS
This letter is of a more private, personal, and intimate character: hence in the superscription
Paul omits the title apostle. In the body of the letter (2Ti 1:6-18; 2Ti 2:1-26; 2Ti 3:1-17; 2Ti 4:1-8)
three subjects are dealt with:
1. Timothys own deportment. He is to stir up the gift which is in him, and not allow himself
to be daunted by fear of the sufferings which the service of Christ may bring upon him.
Paul encourages him by four considerations: the grandeur of the gospel, his own example
and that of the faithful Onesiphorus, and lastly by the sure hope of the Christian (2Ti 1:6-
18; 2Ti 2:1-13).
2. The Church. This has been invaded by teaching to no profit, and tending only to barren
disputations. Nevertheless there still remains a nucleus of true believers, bearing the
Divine seal of holiness. Timothy must not be discouraged, therefore, but contend firmly
and patiently for the truth. There is even reason to expect that in the last times a moral
corruption, like that of the heathen world, may find its way into the Church itself.
 Already some Christians have become perverted. In order to counteract their influence,
the apostle gives Timothy three counsels. He is to remember the example of constancy
which he had witnessed in Paul himself (during his first sojourn in Lycaonia); he is to
feed continually upon the Scriptures inspired of God; and to redouble his vigilance and
activity in evangelistic work (2Ti 2:14-26; 2Ti 3:1-17; 2Ti 4:1-5).
3. The apostle himself. He speaks first of his approaching martyrdom, then he asks Timothy
to come as soon as possible, because all his fellow-workers, except Luke, are absent. He
urges that Mark should come with him, and desires him to bring also the cloak and the
books which he (Paul) had left in Asia Minor. Lastly, he refers to his first appearance
before the imperial judgment seat, which gave him an opportunity of fully proclaiming
the gospel message, and yet did not lead to his condemnation. In the concluding
sentences he refers to, or explains incidentally, the absence of two of his fellow-workers
(verse 20). Then come greetings to a few brethren, all of them bearing Roman names.
(Prof. F. Godet.).

2 TIMOTHY 1

2TI 1:1-2
Paul, an apostle of Jesus Christ by the will of God.

The dignity of preachers

Preachers are to maintain the dignity of their persons. Because a good name is as precious
ointment, above great riches, and more than the choicest silver and gold, to be regarded. It will
rejoice the heart, whereas the contrary is a curse, and to be avoided. Otherwise, if ministers be ill
reported of, their doctrine (be it never so sound or sovereign for the soul) will be despised,
rejected. If the vessel be counted unsweet, who will with alacrity taste of the liquor: The Word
will not speed if the preacher be despised. And for procuring a good report--
1. Be diligent in the discharge of thy duty; avoid idleness in thy Calling.
2. Take heed thou be not justly accused of that which thou hast severely censured in others.
3. Speak not evil of others, for with what measure we mete it shall be measured to us again.
Could we cover others infirmities, they would do the like for us.
4. Seek the glory of God in thy proceedings, for they who honour God shall be honoured of
Him, whereas they who seek themselves shall be abased. The people also must take heed
how they detract from the credit of their pastors. Nature, by a sacred instinct, will defend
the head with the loss of the hand. Why, the preacher is the head of the people, and
therefore to be respected; and it is an old axiom, Do My prophets no harm (Psa
105:15). (J. Barlow, D. D.)

Life shaped by the will of God

In 1798 a child was born at Rome, N.Y. His father was a mechanic. At school he showed good
talents, and his father at length consented that he might attempt to get a liberal education. His
heart was set on the law, but God made him a minister, turned his thoughts towards the Holy
Scriptures as a field of study, and before he died (at the age of seventy-two years) a million
volumes, of which he was the author, had been sold. This is a very brief sketch of the Rev. Albert
Barnes. Now, did he do all these things of his own power and wisdom? Not at all. Hear his
modest and truthful statement on the subject: I have carried out none of the purposes of any
early years. I have failed in those things which I had designed, and which I hoped to accomplish.
I have done what I never purposed or expected to do. I have known what it was to weep at
discouragements. I have been led along contrary to my early anticipations. I can now see, I
think, that while I have been conscious of entire freedom in all that I have done, yet that my
whole life has been under the absolute control of a Higher Power, and that there has been a will
and a plan in regard to my life which was not my own. Even my most voluntary acts, I can see,
have been subservient to that higher plan, and what I have done has been done as if I had no
agency in the matter. (J. Plumer, D. D.)

According to the promise of life.

The promise of life

The specific form of the whole gospel is promise, which God gives in the Word and causes to
be preached. The last period of the world is the reign of grace (Rom 5:21). Grace reigns in the
Word, only as promise. Grace has nothing to do with law and requisition of law, therefore the
word of that grace can be no other than a word of promise. Hence and
form an indissoluble unity (Rom 4:16). For to this end Christ is the Mediator of the New
Covenant, that we might receive the promise of the eternal inheritance (Heb 9:15). The promise
of life in Christ-form is the word of the New Covenant (2Ti 1:1). The difference between the
gospel of the Old Covenant and that of the New rests alone on the transcendently greater glory
of its promise (Heb 8:6; Heb 11:1-40. whole). That these great and precious promises are given
to us (2Pe 1:4; 2Co 7:1) establishes the position of a Christian man; if he calls himself a son and
heir, he has no other title for this except that of promise alone, purely of grace (Gal 4:28; Gal
3:29; Rom 4:16). That, and how God for His own sake blots out our transgressions, and
remembers our sin no more (Isa 43:25), is the substance of the word of promise in the New
Testament, and which confirms that of the Old. (J. Harless.)

Promise and payment

Satan promises the best, but pays with the worst; he promises honour and pays with disgrace;
he promises pleasure and pays with pain; he promises profit and pays with loss; he promises life
and pays with death. But God pays as He promises; all His payments are made in pure gold. (T.
Brooks.)

Through death to life

An unusual addition to the opening formula of St. Pauls letters, probably rising out of the
sense that the promise was near its fulfilment, and that he was about to pass through death to
life. (E. H. Plumptre, D. D.)

The unwavering certainty of St. Paul in respect of his call to apostleship

1. Its foundation.
2. Its noble value.
Ministry in the gospel is no function of death, but a proclamation of life in Christ Jesus. (Dr.
Van Oosterzee.)

Which is in Christ Jesus.

Ministerial relation with Christ
 This must teach us who have any relation with Christ highly to esteem it and greatly to rejoice
in it. Think it no small thing to be an officer in His house, a labourer in His vineyard, and a
member of His body, for this is true nobility, unconceivable dignity, and the direct path to
eternal felicity. Paul, a preacher of Jesus Christ, is a name of greater price and praise than all
human titles and times adjuncts (though in their nature good) in all the world. (J. Barlow, D.
D.)

To Timothy, my dearly beloved son.--

Timothy, the pious youth
Timothy is one of the unblamed youths of the Bible. He ranks along with Abel, Joseph, Moses,
Josiah, and Daniel.

I. TIMOTHYS BOOK. His father was a Greek and a heathen; but his mother, Eunice, and his
grandmother, Lois (who lived with them), were Jews and believers. They did their best for the
godly upbringing of their bey; and they would be left to do as they liked in the matter. For
heathen fathers gave more attention to their young dogs and horses than to their young
children. Books were then very scarce and dear, and probably the Old Testament was the only
book in their house. They used it well, and found it to be a library in itself, and the best
childrens treasury.

II. TIMOTHYS HOME. The boy would be strongly tempted to follow his dashing heathen father,
whose amusements would be such as boys most delight in; yet he sided with and took after his
devout mother and grandmother. That fact speaks volumes for him. I believe that he gladly gave
himself up to all the best influences of his home. Thus his mother was his mother thrice over, for
she gave life to his mind and to his soul as she had given life to his body. Obedience is only one
of the outward signs of the true spirit of a child. A girl once heard a sermon upon this subject.
On the way home, feeling uneasy, she said, Mother, do I always obey you? You know best
yourself, my dear, the mother replied. Well. I never disobey you, the girl continued, I always
do what you bid me, but I sometimes go slow. The Bible shows concern chiefly about the kind
and spirit of your obedience. Children, obey your parents in the Lord. The right feeling to
parents is so like the right feeling to God that people have used one word for both. The noblest
characters are found among those men who in youth yielded most to a mothers influence. You
will find many striking proofs of my view in such books as Smiles Self-help and Character.
The reason is soon found. Boys like Timothy unite in their characters what is best in roan and
woman. They are rich in spirit beyond others, for Nature gives them manly strength, to which a
mothers influence adds tenderness and sweetness. A well-known writer has said, In my best
moments I find again my mother in myself. Usually man is the son of woman in his best gifts.
A kiss from my mother, said West, made me a painter. To love your mother well, then, is a
liberal education of head and heart.

III. TIMOTHYS CONVERSION. Some, like Samuel, ramjet remember a time when they did not
trust God. Their love to the Saviour is not an after-love, but a first love. Others, like Timothy,
have a well-marked and a well-remembered conversion. Paul calls him my own son in the faith
whom I have begotten in the gospel. Often the successful preacher but reaps what the mother
had sowed, and watered with her prayers, and brought to the verge of harvest. Timothy must
have been a mere boy at the time of his conversion. For he was quite young when he was
ordained, and even when Paul wrote his Epistle to him, he was so boyish-looking that people
might easily despise his youth. His early conversion was one chief reason why Timothy did so
much good, and why he still remains such an inviting example of grace. It made him like
Newton, of whom Bishop Burnet says, that he had the whitest soul he ever knew, and was as a
very infant in purity of mind. Than youthful piety God has no better gift for you but heaven.
(James Wells, M. A.)

The useful to be chiefly instructed

Such persons as are likely to prove good and excellent instruments in the Church are
principally to be instructed and encouraged. We will water that plant most, hedge about it, and
prune it, which is likeliest to bring forth much and good fruit; the beast of best hopes shall be
put in the rankest pasture, the other turned to run in the common field and barrenest ground.
(J. Barlow, D. D.)

Grace, mercy, and peace from God the Father and Christ Jesus our Lord.--
The universal need of mercy
The salutation in the three pastoral Epistles introduces between the customary grace and
peace the additional idea of mercy. It is a touching indication of the apostles own humility,
and reveals his deepening sense of the need of mercy as he drew near the glory of the unveiled
Face. It records the fact that if in Ephesus, Rome, or England there are any children of God who
fancy they can rise above an utterance of the cry, God be merciful to me, apostles and
ministers of Christ, even in view of the martyrs crown, cannot forget their profound need of
Divine mercy. The association of Christ Jesus with God the Father as the common source of
grace, mercy, and peace shows what St. Paul thought of his Lord. As he commenced his
Epistle with this blended petition, we are not surprised to find that his last recorded words were,
The grace of our Lord Jesus Christ be with you. This was the sum of all blessedness, and the
exalted Lord, Christ, was Himself the source of it. (H. R. Reynolds, D. D.)

Salutations
Salutations are not for compliment, but piety. (J. Barlow, D. D.)

Conduits of grace
Hear the Word, search the Scriptures, read good books, receive the sacraments, pray; confer,
for these be as so many conduits whereby the Creator conveyeth grace into the soul of the
creature. (J. Barlow, D. D.)

Mercy and grace essential to true peace

Dream not, then, that all is peace that seems so; for what peace can a profane person have
within him that wanteth faith and grace? Nay, how ever he carry the matter, he is at war within
himself. The wounded deer runs and skips and leaps, yet the arrow or bullet stings, pains,
torments at the very heart, and before long will cause a fall, a death. So, under a cheerful look,
the soul may be sorrowful, and all that laugh in the face are not at peace within. Who, then, is he
that would have true and sound peace? Let him strive for mercy and grace; for as the shadow the
body, heat the fire, these follow the one the other. Many imagine they have it, yet are foully
deluded, deceived. I deny not but the wicked may have a peace; but it is not worth the naming,
for it runs nor from a clear fountain, it springs not from a sweet root, and therefore one drop of
this we have in hand is worth a thousand of that, as a little rose-water a whole glassful of mud. It
is not constant neither, but often interrupted; every thunderclap will cause such to quake, to
tremble, and at the last they shall certainly be consumed. Oh that men were wise to gather grace,
so should they have peace at their latter end, and in the meanwhile be, like Mount Sion,
unmovable! Grant that such may have outward troubles; yet they shall have inward peace that
passeth all understanding. (J. Barlow, D. D.)
 2TI 1:3
I thank God, whom I serve from my forefathers with pure conscience.

Serving God
Fifty years ago, when a poor black man of Jamaica wishing to go to Africa to tell the glad
tidings of salvation, was told that, among other difficulties, he might be a slave again, he replied,
If I have been a slave for man, I can be a slave for God. (Anon.)

I serve
At the battle of Crecy, in 1346, when King Edward III. of England defeated Philip, King of
France, the Black Prince led a portion of the attack. Thinking himself very hotly pressed in the
midst of the combat, he sent word to his father to send him some reinforcements at once, or he
would be flanked by the enemy. The king, who had been watching the pro gress of the fight from
a neighbouring hill-top, sent down word as follows: Tell my son, the Black Prince, that I am too
good a general not to know when he needs help, and too kind a father not to send it when I see
the need of doing so. The historian tells us that, reassured by this promise, the Black Prince
fought nobly, and put the motto Ich Dien, I serve, upon his crest, which is on the Prince of
Waless escutcheon to this day. (J. L. Nye.)

Disinterested service
After the completion of his great picture of The Last Judgment for the altar of the Sistine
Chapel (which had occupied him eight years), Michael Angelo devoted him self to the perfection
of St. Peters, of which he planned and built, the dome, He refused all remuneration for his
labours, saying he regarded his services as being rendered to the glory of God. (W. Baxendale.)

The spirit of true service

My desire is that God may be pleased by me and glorified in me, not only by my praying and
preaching and almsgiving, but even by my eating, drinking, and sleeping, and visits, and
discourses; that I may do all in the name of the Lord Jesus, giving glory to God by Him. Too
often do I take a wrong aim and miss my mark; but I will tell you what are the rules I set myself
and strictly impose upon myself from day to day: Never to lie down but in the name of God, not
barely for natural refreshment, but that a wearied servant of Christ may be recruited and fitted
to serve Him better the next day; never to rise up but with this resolution- well, I will go forth
this day in the name of God, and will make my religion my business, and spend the day for
eternity; never to enter upon my calling but first thinking I will do these things as unto God,
because He requireth these things at my hands, in the place and station to which He hath
appointed me; never to sit down to table but resolving I will not eat merely to please my
appetite, but to strengthen myself for my Masters work; never to make a visit but upon some
holy design, resolving to leave something of God wherever I go. This is that which I have been
for some time learning and hard pressing after, and if I strive not to walk by these rules, let this
paper be a witness against me. (J. Alleine.)

True and false service

It is said of the Lacedoemonians, who were a poor and homely people, that they offered lean
sacrifices to their gods; and that the Athenians, who were a wise and wealthy people, offered fat
and costly sacrifices; and yet in their wars the former always had the mastery of the latter.
Whereupon they went to the Oracle to know the reason why those should speed worst who gave
most. The Oracle returned this answer to them: That the Laccdcemonians were a people who
gave their hearts to their gods, but that the Athenians only gave their gifts to their gods. Thus a
heart without a gift is better than a gilt without a heart. (T. Seeker.)

Deceitful service
The observation of Augustine is founded on too much truth: There is often a vast difference
between the face of the work and the heart of The workman. (T. Seeker.)

Strength required for religious service

And to serve God, is it laborious? We must then be of good courage, gather strength, and quit
us like men. He that hath a hard task will proportion his power according to the toil. The longer
the ground hath lain fallow, the stronger must be the team to tear it asunder; and the farther we
take a journey, the more pence must we put in our purse; so the more difficult this duty is, the
more must we look about us, arm ourselves, and be prepared for the well performance of it. And
for the better discharge thereof we must labour for two things: the one is knowledge, the other
strength. For these are absolutely necessary for the doing of any action, the one to direct us, the
other to enable us in this duty. (J. Barlow, D. D.)

With pure conscience.

The Christian profession adorned by a pure conscience

And will not a pure conscience adorn our profession, give a comely gloss to our conversation?
Red, purple, and scarlet add no more gloss to a piece of fine cloth than this purity doth to the life
of a Christian.
Conscience
Conscience is the judgment which we pronounce on our own conduct by putting ourselves in
the place of a bystander. (Adam Smith.)

Conscience has a joint knowledge of life

Conscience imparts a double or joint knowledge: one of a Divine law or rule, and the other of a
mans own action. (J. South.)

Conscience looking upon life

I am, I know, I can, I will, I ought--such are the successive steps by which we ascend to the
lofty platform from which conscience looks out upon human life. (W. T. Davison, M. A.)

Conscience a delicate creature

Conscience is a dainty, delicate creature, a rare piece of workmanship of the Maker. Keep it
whole without a crack, for if there be but one hole so that it break, it will with difficulty mend
again. (S. Rutherford.)

Conscience in a Christian
The Christian can never lind a more faithful adviser, a more active accuser, a severer witness,
a more impartial judge, a sweeter comforter, or a more inexorable enemy. (Bp. Sanderson.)
Conscience in everything
Trust that man in nothing who has not a conscience in everything. (Sterne.)

Conscience makes saints

Conscience makes cowards of us; but conscience makes saints and heroes too. (J. Lightfoot.)

Conscience hurt by sin

Hurt not your conscience with any known sin. (S. Rutherford.)

A good conscience independent of outside opinion

In the famous trial of Warren Hastings it was recorded that when he was put on his trial in so
magnificent a manner in Westminster Hall, after the counsel for the prosecution, Burke,
Sheridan, and others had delivered their eloquent speeches, he began to think he must be the
greatest criminal on the face of the earth; but he related that when he turned to his own
conscience the effect of all those grand speeches was as nothing. I felt, he said, that I had
done my duty, and that they may say what they please. (J. C. Ryle, D. D.)

Integrity of conscience
Hugh Miller speaks of the mason with whom he served his apprenticeship as one who put his
conscience into every stone that he laid. (S. Smiles.)

Obedience to conscience
Lord Erskine, when at the Bar, was remarkable for the fearlessness with which he contended
against the Bench. In a contest he had with Lord Kenyon he explained the rule and conduct at
the Bar in the following terms: It was, said he, the first command and counsel of my youth
always to do what my conscience told me to be my duty, and leave the consequences to God. I
have hitherto followed it, and have no reason to complain that any obedience to it has been even
a temporal sacrifice; I have found it, on the contrary, the road to prosperity and wealth, and I
shall point it out as such to my children. (W. Baxendale.)

Without ceasing I have remembrance of thee in my prayers night and day.--

The inner life of St. Paul
These unstudied words tell us something of the inner life of such an one as St. Paul, how
ceaselessly, unweariedly he prayed, night as well as day. (H. D. M. Spence, M. A.)

St. Pauls delight in Timothy

I. THE SIGNS OF THE DELIGHT AND SATISFACTION WHICH THE APOSTLE TOOK IN TIMOTHY, AS
RECORDED IN THE TEXT. St. Paul prays for Timothy with satisfaction, uniting thanks with his
prayers (verse 3). This proves what a well-grounded satisfaction the apostle felt in Timothy. The
delight and satisfaction which the apostle took in Timothy are also evinced in his strong desire
to see him (2Ti 1:4). We cannot be surprised that the apostle craved the presence of Timothy. He
was now a solitary old man, and a prisoner. Of his disciples and fellow-labourers, Titus was gone
unto Dalmatia, Tychicus he had sent to Ephesus, Trophimus was sick at Miletus, Mark was
absent, and only Luke remained with him. Besides, ingratitude and desertion had sorely tried
his affectionate spirit: Alexander the coppersmith had done him much evil; Demas had forsaken
him and the faith together; and when first brought up for trial before the imperial tribunal, none
of the disciples had stood by him to cheer and second him. To Timothy, therefore, and to the
remembrance of his pious and unfailing affection, the apostle clung very closely; and his
presence he desired as his greatest earthly solace and support. The delight and satisfaction
which the apostle took in Timothy he also testified by expressing his confidence in his Christian
character, but especially in his faith, the root of all which is Christian in the character of any one
(verse 5). St. Paul knew him well. During fourteen or fifteen years had this friendship endured,
and many were the trials to which ii had been put--trials of the constancy of Timothys affection,
trials of the integrity of his principles. But Paul had found no decline in his affection, no
instability in his Christian principles; he therefore trusted him unfeignedly.

II. The causes of that delight and satisfaction.

1. As the great cause, the first cause, the mover and originator of all secondary and inferior
causes, St. Paul thanks God for the gifts and graces with which He had enriched Timothy.
2. But God works by means. The means which He employed, the causes to which as to
instruments we must look in creating in Timothy such a trustworthy and reliable
Christian character, were these three--maternal piety, early biblical education, and the
ministry of the apostle. (H. J. Carter Smith, M. A.)

The Christian near heaven praying for others

I remember visiting a friend on his death-bed, who, besides being engaged in a life of
business, had devoted a great amount of time and labour and thought to the benefit of his
fellow-creatures. Visiting him on one occasion, he made to me this remark: I pray but very little
for myself now. It seems to me that the battle is fought and the prize is in view, and my
devotions with regard to myself are not so much prayer as thanksgiving. I praise God many an
hour during the wakeful night. But do not suppose I do not pray. I believe I pray more than ever
I did in my life, because now I have more time to pray for my fellow-men and for the nations of
the world. He went on to describe how each day, and certain parts of every day, were devoted
by him as he lay there gradually sinking to his rest to prayer for those in whom he felt a special
interest, and also for those whom he had never seen.
A praying minister
The Rev. I. F. Oberlin reserved stated hours for private prayer, which became known to the
people; and it was usual for carters and labourers returning from the fields with talk and
laughter to uncover their heads as they passed beneath the wails of his house. If the children ran
by too noisily, these working people would check them with uplifted finger, and say, Hush! he is
praying for us. (Sword and Trowel.)

Remembrance
Remembrance hath in it four things--apprehension, reposition, retention, and production. A
notion or thing is by the external or internal sense presented to the eye of reason; she perceives
it, thats apprehension; then it is committed unto memory as a place of conservation, thats
reposition; afterwards kept there in safety, thats retention; and lastly, when occasion is given, it
is called out again, and thats production. A man takes a shalt in his hand, puts it in his quiver,
retains it there for a time, and, when he would recreate himself, pulls it forth again, this is a
plain emblem of remembrance. (J. Barlow, D. D.)

Friendly love outwardly manifested

This argueth that the love of many, as Lot said of Zoar, is but a little one. So weak a spring can
have no deep fountain; so small branches no great virtue in the root; and so feeble a flame no
abundance of fuel; for causes produce effects proportionable to their internal power, do they
not? Try, then, as the truth, so the measure of thine own and thy friends affection by the
outward effects. He that loves much will declare it by many prayers and sundry actions. (J.
Barlow, D. D.)

2TI 1:4
Greatly desiring to see thee.

Things of like nature desire union

Two flames will become one, and two rivers, if they meet, willingly make but one stream. And
are not all the faithful baptized with fire, and of the like temperature and condition? A faithful
man affecteth nothing above the Lord; His image is the only object of his love; and does not
every good man in part resemble that, and carry it about with him? Do not the sparkles of grace
and wisdom appear in their faces? Is there not a kind of Divine influence in their speeches? They
in some measure resemble their father, as dear children; and from the contrary ground the
wicked are an abomination to the just. They will build up one another in their holy faith, consult
for the good of the Church, and tell one another what the Lord hath done for their soul; yea, the
very sight of a good man in the morning, a dream of him in the night, will make one walk with
more cheerfulness all the day following. The face of the faithful is like the loadstone, it conveyeth
strength to many, and yet is never the weaker, poorer; and as the one is reputed a great wonder
in nature, so is the other as great a wonder in grace. (J. Barlow, D. D.)

The coming of an absent friend

The chilling cold of winter makes the summers sun more pleasant; so doth long absence a
friends personal presence. (J. Barlow, D. D.)

The faithful found in companies

And here may the profane learn a lesson or two, if they please, for this is the true cause why
the faithful, like pigeons, flock to the house of God, and are to be found there in troops and
companies. Is not that the congregation of the saints, and the royal exchange, where they all
meet together? Again, they may see why some sigh in soul and desire to be loosed. For their best
friends be gone to heaven before them, and Christ is absent from them (Php 3:20). (J. Barlow,
D. D.)

Mindful of thy tears.

Tears
He seems not merely to speak of the former tears of Timothy shed at bidding Paul farewell
(for tears are usually elicited at parting, comp. Act 20:37), but of his habitual tears under the
influence of pious feeling. In this respect also he had him like-minded (Php 2:20) with himself.
Tears, the flower of the heart, indicate either the greatest hypocrisy or the utmost sincerity. (J.
A. Bengel.)

The power of tears

There is no power that man can wield so mighty as that of genuine tears. The eloquence of
words is powerful, but the eloquence of tears is far more so. What manly heart has not been
often arrested by the genuine sobs of even some poor child in the streets. A childs tear in the
crowded thoroughfare has often arrested the busy merchant in his hurried career Coriolanus,
who defied all the swords in Italy and her confederate states, fell prostrate before the tears of
his mother: Oh, my mother, thou hast saved Rome, but lost thy son. (D. Thomas, D. D.)

Tears described
Tears have been described as the blood of the wounds of the soul, the leaves of the plant of
sorrow, the hail and rain of lifes winter, the safety-valves of the heart when too much pressure is
laid on, the vent of anguish-showers blown up by the tempests of the soul.

2TI 1:5
When I call to remembrance [R.., having been reminded of] the unfeigned faith that is in thee.
Unfeigned faith
Some recorded circumstance, some spoken words, some searching test, had convinced St.
Paul that Timothy at the present time was shedding no womanish tears, that his faith had
revealed its strength and reality. If put to a severe strain there was now no mistake about it. His
faith was not a mask of unbelief, not a mere species of personal affection for the apostle, nor was
it an unpractical faith, or one dependent on circumstances. St. Paul may once have entertained
some transient doubt about Timothy. His fears may have exaggerated to himself the significance
of Timothys excessive grief. The words of despair wrung from his lips at their parting may have
distressed the apostle; but now the ugly suspicion is suppressed and no longer haunts his nightly
intercession. (H. R. Reynolds, D. D.)

Unfeigned faith practical

A lady and gentleman were being shown over the Mint by the Master of the Mint, who took
them from the gate where the rough gold came in until they saw it going out in the form of coins
to the bank for distribution all over the country. When they were in the melting-room, the
Master said, Do you see that pail of liquid? Yes. If you dip your hand into it I will pour a
ladleful of molten gold into your hand, and it will roll off it without hurting you. Oh! was the
remark somewhat sceptically made. Do you not believe me? inquired the Master. Well; yes, I
do, replied the gentleman. Hold out your hand, then. When he saw the boiling gold above his
hand, ready to be poured out, the gentleman took a step back, and, in terror, put his hand
behind his back. The lady, however, stooped down, dipped her hand into the liquid, and holding
it out, said, Pour it into my hand. She really believed, and could trust, but her friend had not
the practical faith to enable him to trust. (J. Campbell White.)

Timothys faith

I. THE PECULIAR EXCELLENCE FOR WHICH TIMOTHY 1S HERE COMMENDED--Unfeigned faith.

St. Paul goes to the root of all that was excellent in Timothy--namely, his faith. Not but that he
could at other times dwell with pleasure on the fruits of that faith; especially when speaking of
him to others. A beautiful specimen we have in Php 2:19-22. But in writing to Timothy himself,
he thinks it most profitable to insist upon the source of that excellent character--his faith.

II. THE INSTRUMENTAL CAUSE TO WHICH THE FAITH OF TIMOTHY IS HERE ASCRIBED--namely, the
previous faith of his pious mother, Eunice, and of his grandmother, Lois. The only effectual
cause to which unfeigned faith can be ascribed, is the grace of Christ and His Spirit.
Nevertheless, in conferring this precious gift, the Lord frequently works by instruments or
means. The case of these excellent women, then, may lead us to observe the special honour
conferred on the weaker sex, in their being often made--
1. Foremost in faith and piety. Man fell by the womans transgression; but it is by the seed of
the woman that he is redeemed. The first convert in Europe was a woman--Lydia. In
every period of the history of the Church women have been more open to conviction,
more simple believers in Christ, more devoted in their zeal for His cause, than others.
2. Foremost in spiritual usefulness. Such they were in the case before us. Now this
remarkable succession of piety, 1.n three generations of the same family, was a blessing
from God, in honour of female faith--unfeigned faith. Them that honour Me, saith
God, I will honour. (J. Jowett, M. A.)

The worth of faith

All other graces do still accompany it. Where it is they all be. Faith may be compared to a
prince which, wheresoever he pitcheth his tents, hath many rich attendants (1Co 13:1-13. ult.), as
love, hope, zeal, patience, etc. Faith expelleth infidelity out of the heart, as heat doth cold, wind,
smoke, for they he contraries. It cannot, nor will not, admit of so bad a neighbour; it shoulders
out all unprofitable guests (Act 15:9; Heb 4:2). And besides this, faith makes our actions
acceptable to God; for without it it is impossible to please God: this is that true fire which
cometh down from heaven and seasons all our sacrifices (Heb 2:6; Rom 14:1-23. ult.). What,
then, are they worthy of, that neither respect it in themselves nor others; many have no care to
plant this flower in the garden of their hearts; or, if they have it, to preserve it from perishing.
Jonah mourned that his gourd withered, yet we grieve not if faith be destroyed. (J. Barlow, D.
D.)

Faith the chief thing

The world cries, Whats a man without money? but I say, Whats a man without faith? For no
faith, no soul quickened; heart purified, sin pardoned; bond cancelled, quittance received; or
any person justified, saved. (J. Barlow, D. D.)

Get faith
I say that to all, which I do to one, get faith, keep faith, and increase your faith. A mite of this
grain is worth a million of gold; a stalk of this faith, a standing tree of earthly fruits; a soul
freighted and filled with this treasure, all the coffers of silver in the whole world. What can I
more say? The least true faith is of more value than large domains, stately buildings, and ten
thousand rivers of oil. If the mountains were pearl, the huge rocks precious stones, and the
whole globe a shining chrysolite; yet faith, as much as the least drop of water, grain of sand, or
smallest mustard-seed, is more worth than all. This will swim with his master; hold up his
drooping head, and land him safe at the shore, against all winds and weather, storms and
tempests; strive then for this freight; for the time and tide thereof serveth but once, and not for
ever. (J. Barlow, D. D.)

Faith works like effects in divers subjects

The grandmother, the mother, and the mothers son, had the same faith; and the like fruits
proceeded from them, else Paul would never have called it unfeigned, or said that it dwelt in
them, or given them all three one and the same testimony. All three had faith, and unfeigned
faith. For the likeness of actions were in them, and proceed from them, by the which it was
called unfeigned, and equally appropriated to each particular person. And it is an undoubted
position that faith produceth the like effects in all Gods children; in truth, it must be
understood, not in degree. For as faith increaseth, the effects are bettered. Many lanterns, with
several candles, will all give light; but in proportion to their adverse degrees and quantities.
Every piece hath his report, but according to the bigness, and, each instrument will sound, but
variously as they be in proportion, and that for these reasons. Because faith differs not in kind,
but in degree, and like causes produce like effects. Every bell hath its sound, each tone its
weight, and several plants, their diverse influences; yet not in the same measure, though they
may vary in kind. Again, faith is diffused into subjects, though several, yet they are the same in
nature and consist of like principles. Fire, put into straw, will either smoke or burn, let the
bundles be a thousand; life in the body will have motion, though not in the same degree and
measure; and reason in every man acteth, but not so exquisitely. The constitution may not be
alike, therefore a difference may be in operation natural, and also from the same ground, in acts
spiritual. A dark horn in the lantern dims the light somewhat, (J. Barlow, D. D.)

Unfeigned faith manifested

From this point we may learn how to judge of the faith in our times which so many boast of;
they cry, Have not we faith? do riot we believe as well as the best? But where be the fruits of faith
unfeigned? hast thou an humble and purging heart? dost thou call upon God at all times, tarry
His leisure, and rely upon His promise? art thou bold and resolute for good causes? canst thou
resist Satan? cleave to God, and shun the appearances of evil? will neither poverty oppress thee
by despair, or prosperity by presumption? Why, it is well, and we believe, that faith is to be
found in thee, but if not, thou hast it not rooted in thee. For the tree is known by the fruit. Will
not the flower smell? the candle give light? and the fire heat? and shall true faith be without her
effects? Boast not too much, lest thou deceive thyself, taking the shadow for the body; and that
which is not for that which should be. (J. Barlow, D. D.)

Which dwelt first in thy grandmother Lois, and thy mother Eunice.

Lois and Eunice

Origen conjectured that Lois and Eunice were relatives of St. Paul. This is only conjecture.
There is far more reason for believing that they were converts made by him on his first visit to
Lystra. In the Jewish communities of these Asiatic towns there were elect souls who had begun
to cherish larger hopes for humanity. If Lois had permitted her daughter to marry a Greek, and
yet had retained her faith in the promises made to Israel, and if Eunice had so far yielded to her
husbands views or habits as to have foregone for her only son the sacramental rite of admission
to the Jewish nation, and yet, notwithstanding this, had diligently instructed him in the history
and contents of Holy Scriptures (2Ti 3:15). We have a glimpse of light thrown upon the
synagogues and homes of devout Israelites in Asia Minor. (H. R. Reynolds, D. D.)

Lois
is the same with the more familiar Lois; Eunice is an equivalent of the Latin Victoria. (H. D.
M. Spence, M. A.)

The day of Christian faith

Christian faith in its morning (Timothy), at noon (Eunice), and at the evening of life (Lois).
(Dr. Van Oosterzee.)

Celebrated mothers
Like the celebrated mothers of Augustine, of Chrysostom, of Basil, and of other illustrious
saints of God, the life, sincerity and constancy of Lois and Eunice became vicariously a glorious
heritage of the universal Church. (H. R. Reynolds, D. D.)

Lessons
1. The infidelity of the father prevents not faith in the children. For if it had, Eunice and
Timothy and many more should never have been found faithful (1Ki 14:13; 1Co 7:14).
2. Succession of faith is the best succession.
3. Where we see signs of goodness, we are to judge the best.
4. When we give others instruction, we are first to possess them with the per suasion of our
affection. For then they will take it in good part, and our words will have the deeper
impression. (J. Barlow, D. D.)

Memories of a mother
Among the reminiscences of a great statesman, Daniel Webster, it is related that on one
occasion a public reception was given him in Boston. Thousands of his countrys citizens
crowded together and paid him homage. Bursts of applause had been sounding all day in his
ears. Elegantly dressed ladies had thrown bouquets of the rarest flowers at his feet. But as he
ascended the stops leading to his mansion, crowned with the honours of the gala day, a little,
timid girl stepped up and placed a bunch of old-fashioned garden pinks in his hand. At sight of
these old, familiar flowers, and their well-remembered fragrance filled the air, the old memories
were stirred. Just such pinks used to grow in his mothers garden when he was a child. Instantly
that sweet face of the loved mother came to his vision; her tender, gentle voice sounded once
more in his ears. So overcome was he with the tide of old memories that crowded into his heart
that he excused himself, and went to his apartments alone. Nothing, said he, in all my life
affected me like that little incident. John Newton in his worst days could never forget his
mother, at whose knees he had learned to pray, but who was taken to heaven when he was but
eight years old. My mothers God, the God of mercy, have mercy upon me! was often his
agonising prayer in danger, and we all know how it was answered. (Great Thoughts.)

Mothers influence
If we call him great who planned the Cathedral of St. Peter, with all its massiveness and
beauty; if they call the old masters great whose paintings hang on monastery and chapel walls, is
not she (the mother) great who is building up characters for the service of God, who is painting
on the soul canvas the beauty and strength of Jesus the Christ? (A. E. Kittredge.)

Christian mothers
Give me a generation of Christian mothers and I will under take to change the whole face of
society in twelve months. (Lord Shaftesbury.)

Womans influence
A missionary in Ceylon writes as a noticeable fact that where Christian women are married
to heathen husbands, generally the influence in the household is Christian; whereas, when a
Christian man takes a heathen woman he usually loses his Christian character, and the
influences of the household are on the side of heathenism.
Parental example
We may read in the fable what the mother crab said to the daughter: Go forward, my
daughter, go forward. The daughter replied, Good mother, do you show me the way?
Whereupon the mother, crawling backward and sidling, as she was wont, the daughter cried out,
So, mother! I go just as you do. (Family Churchman.)

Mother and child

Sir Walter Scotts mother was a superior woman, and a great lover of poetry and painting.
Byrons mother was proud, ill-tempered, and violent. The mother of Napoleon Buonaparte was
noted for her beauty and energy. Lord Bacons mother was a woman of superior mind and deep
piety. The mother of Nero was a murderess. The mother of Washington was pious, pure, and
true. The mother of Matthew Henry was marked by her superior conversational powers. The
mother of John Wesley was remarkable for her intelligence, piety, and executive ability, so that
she has been called the Mother of Methodism. It will be observed that in each of these
examples the child inherited the prominent traits of the mother. (J. L. Nye.)

Mothers influence
It was at my mothers knees, he says, that I first learned to pray; that I learned to form a
reverence for the Bible as the inspired word of God; that I learned the peculiarities of the
Scottish religion; that I learned my regard to the principles of civil and religious liberty, which
have made me hate oppression and--whether it be a pope, or a prelate, or an ecclesiastical
demagogue--resist the oppressor. (T. Guthrie, D. D.)

Children to be taught young

First, for then they will remember it when they are old (Pro 23:13). Dye cloth in the wool, not
in the web, and the colour will be the better, the more durable. Secondly, to defer this duty is
dangerous, for thou mayst be took from them. Who then shall teach them after thy departure?
(2Ki 2:24). Thirdly, besides, what if they come to faith? Will it not be with the more difficulty?
Fallow ground must have the stronger team, great trees will not easily bend, and a bad habit is
not easily left and better come by. If their memories be stuffed with vanity as a table-book, the
old must be washed out before new can be written in. Fourthly, what shall I more say? God
works strangely in children, and rare things have been found in them; and what a comfort will it
be for parents in their life, to hear their children speak of good things, and at the last day, when
they can say to Christ, Here am I, and the children Thou hast given me! (J. Barlow, D. D.)

The secret of a good mothers influence

Some one asked a mother whose children had turned out very well, what was the secret by
which she prepared them for usefulness and for the Christian life, and she said, This was the
secret. When in the morning I washed my children, I prayed that they might be washed in the
fountain of a Saviours mercy. When I put on their garments, I prayed that they might be
arrayed in the robe of a Saviours righteousness. When I gave them food, I prayed that they
might be fed with manna from heaven. When I started them on the road to school I prayed that
their faith might be as the shining light, brighter and brighter to the perfect day. When I put
them to sleep, I prayed that they might be enfolded in the Saviours arms. (T. De Witt
Talmage.)

Training the young

Rightly to train a single youth is a greater exploit than the taking of Troy. (Melancthon.)

A good grandmother
I owe a great deal to nay grandmother, said a young man who was courageous and true
above many in his Christian life. Why, what did she do for you? Oh, she just sat by the fire.
Did she knit? A little. Did she talk to you? A little; but grannie was not much of a talker;
she did not go in for all that, you know; but she just sat and looked comfortable, and when we
were good she smiled, and when we were wild in our talk she smiled too, but if ever we were
mean she sighed. We all loved her, and nobody did as much for us, really, as grannie.
(Marianne Farningham.)

A godly household
A household that fears God is another joy of my life. I would rather see it than the finest
landscape. I can understand why Sir Walter Scott got his seat put down in his garden, within
earshot of his bailiffs cottage, that he might always hear the sound of the psalms at morning and
evening worship. There never was incense sweeter from morning or evening sacrifice! A home,
where the father and mother walk in the narrow way, is pretty sure to find their children
accompany ing them. Not that Gods gifts are hereditary, but example goes a great way, and if
the parent, who is the highest on earth to the child, live a Christian life, it is very seldom the
child Will not follow him. It depends on the parent. If the mother, or father, or both, be real
Christians, gentle, kind, reverent, pure, the little ones grow accustomed to these graces and
catch them almost unconsciously.
Suppressed lives
A few years ago a gentleman died in Germany whose name was almost unknown both in Great
Britain and on the Continent. A physician by profession, and an inheritor of a title, he lived a life
of comparative seclusion. He was never in the front at any pageant or ceremonial of any court.
He was never known when treaties and alliances were made between reigning sovereigns. In
diplomatic circles his name was never prominently mentioned. And yet no man of his time in all
Europe had more influence in determining the destiny of nations than he. He was the power
behind thrones. He was the intimate confidant of princes. He rendered the most important
services to England and to Germany. His was one of those suppressed lives which are so often
lives of commanding power. It was a suppressed life, expressed in kings, parliaments, and
statesmen. Such lives are to be found in literary circles. It is often a matter of infinite surprise
that such marvels of erudition and widest compass of reading in the domain of metaphysics,
philosophy, theology, and ecclesiastical history, can be produced by a single man in the compass
of so short a life as is given the world by many a German writer. But the secret is, that behind the
life of the author, who may receive all the praise of the public, are scores of suppressed lives.
These are the men of culture and training who are doing the toiling drudgery, wading through
volumes, finding and verifying quotations. It is well known that in the business world these
suppressed lives play a most important part. Many an employer is dependent upon the labours
of faithful men, unknown to the world, who have mastered all the intricacies of a complex
business, and upon whom they implicitly depend for advice in its management. St. Paul, after
his somewhat depressing visit to Athens, found a home in the humble abode of Aquila and
Priscilla, in the busy, sensual city of Corinth. In the house of this lowly artisan he found rest,
refreshment, and strength. Working with him side by side, in the plebeian craft of tent-making,
the great apostle to the Gentiles derived new zeal and energy for his great work from the life and
conversation of this faithful disciple of Jesus Christ. In the same home the eloquent
Alexandrian, Apollos, found shelter and instruction. In his life, full of eloquent thought and
speech, and still more eloquent deeds, their suppressed lives found a brilliant and glorious
expression. These two lives may justly stand for the lives of the great multitude of teachers in the
Sunday Schools and other schools of our land. Suppressed lives mostly they are. Comparatively
unrecognised is the influence these teachers are exerting upon the destinies of the millions of
children intrusted to their care. In St. Pauls words to Timothy, as quoted in the text, we have the
recognition of the power of suppressed lives in the charmed circle of the home. An ampler life
has been opened to woman than heretofore in our day. The most thoroughgoing infidel cannot
deny that Christianity above all other systems guards and glorifies the home; that it has given to
the wife and the mother the unique and the peerless position they hold in the countries where
the highest civilisation is enjoyed. This Bible before me loves to honour the home. Who can
estimate the influence of the suppressed lives in these homes? In that obscure country rectory at
Epworth lived the mother of the Wesleys. The husband was a dreamy, poetical, unpractical man.
The household quiver was full and running over with children. She was the teacher of them all.
John Wesley was taught by her the alphabet for the twentieth time, that in her own language,
the nineteenth might not be in vain. She kept up with the classical studies of her boys until
they went away from home to school and college. She managed her large family with the
economy extolled by Poor Richard, with the discipline of West Point, and yet in the loving
spirit of the home at Bethany. She was the constant counsellor of her once seemingly stupid but
now most gifted son John, and the earnest defender if not initiator of the greatest ecclesiastical
movement of our day--the coming to the front in every Christian enterprise of the laymen of the
Church. She stood in her old age by the side of that son when, as the foremost religions leader of
the centuries, he preached on Kensington common the memorable sermon to twenty thousand
persons, and the slain of the Lord lay in windrows before him. The grey-haired, bent, and
silent mother was speaking in the burning words and ringing tones of the great reformer. The
mother of Washington lived and triumphed in the matchless deeds of the father of his country.
(S. Fallows.)

2TI 1:6
Stir up the gift of God which is in thee by the putting on of my hands.

The graces of Gods Spirit are of a fiery quality

And here we must all learn a double lesson. First, to get this fire; and next, to keep it from
quenching. This is that one thing necessary; and how should we rejoice if it be already kindled!
For without it we are blind, corrupt, cold, yea, stark dead. We must make our hearts the hearth
to uphold it, and our hands the tongs to build it; it must lodge with us daily, send out flame from
us, and our lamps must be continually burning; then shall we glorify our God, give light to
others, walk safely, as walled about with a defence of fire, in this pilgrimage; and the Lord, at
length, shall send us fiery chariots to carry us to heaven, where our lamps shall burn day and
night, and shine as the sun in the clear firmament for ever and ever. (J. Barlow, D. D.)

The gifts of God are to be stirred up within us

For if they be not, will they not perish? Have you not heard that they are of a fiery quality, and
therefore subject, without stirring, blowing, to decay and be extinguished? The things that put
out the fire of the spirit in us, are--first, evil cogitations; as smoke weakeneth the eye, cold frosts
nip the tender bud, and stinking smells damp and dull the purest spirits, so do bad thoughts
disturb, impoverish, and enfeeble the gifts of God that be in us. [Secondly, corrupt speech; that
troubleth the fountain, and stoppeth the spirits spring; it shakes the young plants of grace, as
the boisterous winds do the late grafted scions: this will cause the new man to die before his
time, and the best fruits he beareth to become blasted. Thirdly, wicked works; they raze the
foundation, and, like the boar of the wood, root up all; when these break forth into action, then
falls grace suddenly into a consumption; for they do not only wither the branches and change
the complexion, but also kill the body, devour the juice of life, and destroy the constitution.
Fourthly, loud company; this doth press down and keep under the gifts of God, that they cannot
shoot up and spring; as water to fire, green wood to dry, this quencheth all; one grain of this
leaven leaveneth the whole lump. Let the Israelites live among the Egyptians, though they hate
the men, yet they will learn their manners; and Peter will grow cold if he warm his fingers at
Caiaphas fire. Fifthly, the prosperity of the wicked; that will buffet the soul, wound the very
spirit, and make grace to look pale and wan. How have the faithful fainted to see this, and the
strongest foot of faith reeled, staggered! This mud hath made the men of God almost to turn out
of the way. Sixthly, and finally, the pampering of the flesh. It will impoverish the spirit, and
make it look lank and lean. If the one be cherished, the other will be starved. When one of these
buckets is ascending the other is descending. Paul knew it well, therefore would beat down his
body, and keep it in subjection. These be the greatest impediments that hinder the gifts of grace
from stirring, growing. (J. Barlow, D. D.)

Private helps to stir up grace

First, reading either the Scriptures or other holy writings. This being done in a corner will
refresh the spirit. It is like food to the fainting passenger. Secondly, meditation. He that sits long
by the fire shall have his body to grow hot, and his cold spirits to become active, nimble. Let this
be done thoroughly, and it will make grace to stretch itself beyond its ordinary wont, and the
Christian to be rapt out of himself. Thirdly, prayer. Who ever in his secret chamber went to God
by earnest prayer but he was ravished in mind, and in the strength of that action spent all that
day without weariness? God giveth the greatest gifts in secret; and, like man, revealeth Himself
apart. Yea, private prayer doth both stir up and increase grace mightily; and as secret meals
make a fat body, so doth that a well-liking mind. Fourthly, observation, and that of the daily acts
of Gods providence. Fifthly, examples: not the worst, but the most excellent. Set before thine
eyes the cloud of witnesses, that have far outstripped thee. Think what a shame it is for thee to
come so far behind them. Will not a comely suite make some leap into the fashion? Sixthly,
resolution; which must consist in propounding to ourselves a higher pitch of perfection. He that
would shoot or leap further than before will cast his eye and aim beyond the mark. But if all
these will not stir up this fire, then consider what a loss it is to be a dwarf and bankrupt in this
grace. How God may forsake us, an evil spirit possess us, and Satan seek about to apprehend us,
as the Philistines did Samson; so shall we pluck up our spirits, stir up our strength, rise out of
this lethargy, and fly for our lives. (J. Barlow, D. D.)

The ordinances of God are not without profit, if rightly practised

It is not a trade, but the well using of it; not a farm, but the well husbandry of it, that will
enrich the one and the other. Wherefore, be steadfast, immoveable, and abundant in the work of
the Lord, knowing that your labour is not in vain in the Lord. (J. Barlow, D. D.)

Increase of grace
First, there may be an increase of grace in the best Christians. For Timotheus was an excellent
man before this time; and were not his gifts now augmented? Secondly, that a minister hath
need of more grace than a common Christian. This is the reason his gifts were increased.
Thirdly, that the more worthy calling God sets us in, the greater portion of His spirit will He
pour upon us. He did so by Timothy. Fourthly, that preachers may (above others) depend upon
God for a blessing. For, are they not consecrated with great care and solemnity? enriched with
extraordinary gifts and graces? Think on this, O ye, men of God, and in contempt of the world let
the honour of your calling, and hope of good success in the faithful execution, comfort your
souls, and breed an un-daunted resolution in you. (J. Barlow, D. D.)

St. Pauls concern about St. Timothy

The letter is a striking but thoroughly natural mixture of gloom and brightness The thought
which specially oppresses (the apostle) is anxiety about all the Churches--and about Timothy
himself. Dark days are coming. False doctrine will be openly preached and will not lack hearers;
and utterly un-Christian conduct and conversation will become grievously prevalent. And, while
the godly are persecuted, evil men will wax worse and worse. This sad state of things has already
begun; and the apostle seems to fear that his beloved disciple is not altogether unaffected by it.
Separation from St. Paul or the difficulties of his position may have told on his over-sensitive
temperament, and have caused him to be remiss in his work, through indulgence in futile
despondency. The words of the text strike the dominant chord of the Epistle and reveal to us the
motive that prompts it. The apostle puts Timothy in rememberance that he stir up the gift of
God which is in him. Again and again he insists on this and similar counsels (see 2Ti 1:8; 2Ti
1:14; 2Ti 2:8; 2Ti 2:15; 2Ti 3:14). And then, as the letter draws to a close, he speaks in still more
solemn tones of warning (2Ti 4:1-2; 2Ti 4:5). Evidently the apostle is anxious lest even the rich
gifts with which Timothy is endowed should be allowed to rust through want of use. Timidity
and weakness may prove fatal to him and his work, in spite of the spiritual advantages which he
has enjoyed. The apostles anxiety about the future of the Churches is interwoven with anxiety
about the present and future conduct of his beloved delegate and successor. (A. Plummer, D. D.)

Grounds of St. Pauls appeal to St. Timothy

In encouraging Timothy to stir up the gift that is in him, and not suffer himself to be ashamed
of the ignominy, or afraid of the hardships, which the service of Christ entails, the apostle puts
before him five considerations. There are the beautiful traditions of his family, which are now in
his keeping. There is the sublime character of the gospel which has been entrusted to him. There
is the teaching of St. Paul himself, who has so often given him a pattern of sound words and a
pattern of steadfast endurance. There is the example of Onesiphorus with his courageous
devotion. And there is the sure hope of the salvation which is in Christ Jesus with eternal
glory. Any one of these might suffice to influence him: Timothy cannot be proof against them
all. (A. Plummer, D. D.)

Watching the heart flame

The Greek word rendered stir up literally means to kindle up, to fan into flame. We know
that St. Paul frequently uses for his illustrations of Christian life scenes well known among the
Greek heathen nations of the Old World, such as the Greek athletic games. Is it not possible (the
suggestion is Wordsworths) that the apostle while here charring Timothy to take care that the
sacred fire of the Holy Ghost did not languish in his heart, while urging him to watch the flame,
to keep it burning brightly, to fan the flame if burning dimly--is it not possible that St. Paul had
in mind the solemn words of the Roman law, Let them watch the eternal flame of the public
hearth? (Cicero, De Legibus 11.8). The failure of the flame was regarded as an omen of dire
misfortune, and the watchers, if they neglected the duty, were punished with the severest
penalties. (H. D. M. Spence, M. A.)

A neglected gift enkindled

Dr. Paleys great talents were first called into vigorous exercise under the following
circumstances:--I spent the first two years of my undergraduate-ship, said he, happily, but
unprofitably. I was constantly in society, where we were not immoral, but idle and rather
expensive. At the commencement of my third year, however, after having left the usual party at
rather a late hour in the evening, I was awakened at five in the morning by one of my
companions, who stood at my bedside, and said, Paley, I have been thinking what a fool you are.
I could do nothing, probably, were I to try, and can afford the life I lead; you could do
everything, and cannot afford it. I have had no sleep during the whole night on account of these
reflections, and am now come solemnly to inform you, that if you persist in your indolence, I
must renounce your society. I was so struck, Dr. Paley continued, with the visit and the
visitor, that I lay in bed great part of the day and formed my plan. I ordered my bed-maker to
prepare my fire every evening, in order that it might be lighted by myself. I arose at five; read
during the whole of the day, except during such hours as chapel and hall required, allotting to
each portion of time its peculiar branch of study; and just before the closing of gates (nine
oclock) I went to a neighbouring coffee-house, where I constantly regaled upon a mutton-chop
and a dose of milk-punch. And thus on taking my bachelors degree, I became senior wrangler.
(Life of Paley.)

Individual gifts
What if God should command the flowers to appear before Him, and the sunflower should
come bending low with shame because it was not a violet, and the violet should come striving to
lift itself up to be like a sunflower, and the lily should seek to gain the bloom of the rose, and the
rose the whiteness of the lily; and so, each one disdaining itself, should seek to grow into the
likeness of the other? God would say, Stop foolish flowers! I gave you your own forms and hues,
and odours, and I wish you to bring what you have received. O sunflower, come as a sunflower;
and you sweet violet, come as a violet; let the rose bring the roses bloom, and the lily the lilys
whiteness. Perceiving their folly, and ceasing to, long for what they had not, violet and rose, lily
and geranium, mignonette and anemone, and all the floral train would conic, each in its own
loveliness, to send up its fragrance as incense, and all wreathe themselves in a garland of beauty
about the throne of God. (H. W. Beecher.)

Self-education
Every man has two educations--that which is given to him, and that which he gives himself. Of
the two kinds, the latter is by far the most valuable. Indeed, till that is most worthy in a man, he
must work out and conquer for himself. It is this that constitutes our real and best nourishment.
What we are merely taught seldom nourishes the mind like that which we teach ourselves. (A.
Tynman.)

The stirred up will

I. It seems worth our while to remind ourselves that the source of all holy or vicious conduct
is a virtuous or a depraved WILL.

II. Next, in the review of our daily practice, it may be regarded as certain that we are wanting
in our use of the most ordinary helps to a holy life, IF WE ARE INFREQUENT AND IRREGULAR IN
PRAYER, AND IN OUR STUDY OF THE BIBLE.

III. The present may further be a very fitting season for a strict examination of ourselves with
reference to all those seemingly indifferent habits, on which (as a very little attention shows) the
vigour of our spiritual, life mainly depends. It is a point often overlooked by thoughtless
persons, that a slow and undecided manner--habits of procrastination--sloth--want of
punctuality and method--that these things, and the like of these, are fatal to the operations of
the best-regulated will. (J. W. Burgon, M. A.)

The Christian exhorted to stir up the gift of God that is in him

We must infer from this language that Timothy had become somewhat remiss since the
departure of St. Paul, and needed a word of admonition and rebuke. But we must remember
also, in justice to Timothy, that his position in Ephesus was an unusually trying one for a man of
his age. He had been left in the city for the purpose of checking the outgrowth of heresy add
licentiousness which had just begun to manifest itself. His ordinary duties were anxious and
heavy: he had to rule presbyters, most of whom were older than himself; to assign to each a
stipend in proportion to his work; to receive and decide on charges that might be brought
against them; to regulate the almsgiving and the sisterhoods of the Church, and to ordain the
presbyters and deacons. But, in addition to all this, there were leaders of rival sects in the city--
Hymenaeus, Philetus, and Alexander--men, probably, of considerable intellectual power, and
certainly wielding great influence in the Christian community, who would exert themselves to
oppose and to thwart the youthful bishop, and who would find in the absence of St. Paul their
best opportunity of doing so with effect and success. Now Timothy, as it appears, was a man of a
gentle and sensitive temperament. Lacking in the sterner fibre of character, he shrank from
opposition and conflict. But although no mistake was made, as the sequel proved, the weaker
nature of Timothy required on occasions the support and stimulus which the robust mind of the
great apostle of the Gentiles was calculated to afford. One such occasion we have before us now.
There came a visible slackening in the energy and vigour with which the youthful disciple held
the reins of ecclesiastical government. St. Paul beard of this declension, and immediately spoke.
The old man, ready to be offered, standing just on the confines of martyrdom, and just within
reach of his crown, might well speak to his younger associate. And very touching are his words,
The first thought ell which we shall enlarge will be this--that there is a gift of God abiding in
every one who names the name of Christ, and that this gift is a spirit of power, and of love, and
of a sound mind. The second thought will be this--that the gift in question may be permitted,
through carelessness and neglect, to fall into decay; and that when this is the case, measures
must immediately be taken to stir up the gift--to impart to it, by the use of suitable means, the
vitality and vigour which it seems to have lost.

I. Now, according to St. Paul, A CHRISTIAN IS ONE IN WHOM THE SPIRIT OF GOD--the personal
Spirit, God the Holy Ghost--HAS TAKEN UP HIS ABODE, AND BECOME, AS IT WERE, A RESIDENT AND
INMATE. What constitutes a temple is the inhabitation of Deity. It is just so with ourselves.
Excellence of character and beauty of disposition are not things to be despised, but they only
constitute the empty habitation; and the man is not a Christian unless the Spirit of God is
dwelling within him. But, again, according to St. Paul, the Spirit of God does not supply to us the
place of our spirit; but leaving the man in his completeness, pervades, animates, directs, that
part of his nature by which he holds communion with the Divine. This gift of God which is in
us is in the direction of power, and of love, and of a sound mind. What does he mean? He
means this. The office of God the Holy Ghost is to take of the things of the Lord Jesus Christ,
and to show them to the true disciple. In other words, the Holy Ghost imparts to the soul a
right understanding, a correct perception of Christian truth, and enables us to realise our own
personal concern and interest in the things that are explained.

II. The apostle tells us THAT THIS GIFT OF GOD WITHIN US MAY BE ALLOWED TO WANE--may
require to be stirred up. Yes; interest abates; novelty ceases to be novelty; variety is sought for;
the first flush of early love passes away; the impulse which set us a-going is expended; duties
become wearisome; regularity is monotonous. And are we always aware of the process that is
going on within us? Not always. We attribute it to others--to causes that are outside ourselves. I
have frequently visited consumptive patients. The poor fellow, with his wasted frame, and hectic
flush, and racking cough, tells you that he is a little worse to-day--A little feebler; but then he
knows how to account for it--he sat inadvertently in a draught yesterday. On the occasion of
your next visit he is worse; but then--he took something at one of his meals which disagreed
with him. The next time he is still worse; but he sat up too late--he overstayed his usual hour of
retiring to rest. He has always a reason to assign that is not the real, the right, the true one. You,
watching him pityingly, can give a better account of the matter. You know that the bodily frame
is decaying,--that death is stretching on with rapid strides to claim his victim. So with the
symptoms of spiritual declension. The man has one excuse or another to account for his
decaying interest, for his waning spirituality, for his neglect of Bible study, for his less frequent
attendance at the house of God or at the table of the Lord. Business has increased; his health
is not what it used to be; the preaching is not so interesting as it once was. Well, that is his
account of the matter, as the poor consumptive patient has his account of the matter. You,
looking on, know that the chill torpor of worldliness has seized upon the soul, and is threatening
to bring it into the icy stillness of spiritual death. I fear we are all of us subject to the waning of
the life within us. Let us be on our guard, then. The gift of God may be in us still; but it may
need stirring up. (G. Calthrop, M. A.)

Our gifts, and how to use them

I suppose that Timothy was a somewhat retiring youth, and that from the gentleness of his
nature he needed to be exhorted to the exercise of the bolder virtues. His was a choice spirit, and
therefore it was desirable to see it strong, brave and energetic. No one would wish to arouse a
bad man, for, like a viper, he is all the worse for being awake; but in proportion to the excellence
of the character is the desirability of its being full of force. There are many kinds of gifts. All
Christians have some gift. Some have gifts without them rather than within them--gifts, for
instance, of worldly position, estate, and substance. These ought to be well used. But we must go
at once to the point in hand;--the gift that is in you, we have now to speak of.

I. First, then, WHAT GIFT IS THERE IN US? In some there are gifts of mind, which are
accompanied with gifts of utterance. The stones in the street might surely cry out against some
religious professors who make the Houses of Parliament, the council-chamber, the courts of
justice, the Athenaeum, or the Mechanics hall ring with their voices, and yet preach not Jesus--
who can argue points of politics and the like, but not speak a word for Christ--eloquent for the
world, but dumb for Jesus. If you have the gift of the pen, are you using it for Christ as you
ought? I want to stir up the gift that is in you. Letters have often been blessed to conversions; are
you accustomed to write with that view? Another form of gift that belongs to us is influence.
What an influence the parent has. Many of the elder members of the Church have another gift--
namely, experience. Certainly, experience cannot be purchased, nor taught; it is given us of the
Lord who teacheth us to profit. It is a peculiar treasure each man wins for himself as he is led
through the wilderness. May you be of such a sort as a certain clergyman I heard of the other
day. I asked a poor woman What sort of man is he? She said, He is such a sort of man, sir,
that if he comes to see you you know he has been there. I understood what she meant: he left
behind him some godly saying, weighty advice, holy consolation, or devout reflection, which she
could remember after he had left her cottage door. Another gift which many have is the gift of
prayer--of prayer with power, in private for the Church and with sinners. There is another gift
which is a very admirable one. It is the gift of conversation, not a readiness for chit-chat and
gossip--(he who has that wretched propensity may bury it in the earth and never dig it up
again)--but the gift of leading conversation, of being what George Herbert called the master-
gunner; when we have that, we should most conscientiously use it for God.

II. And this brings us, secondly to the consideration of--HOW WE ARE TO STIR UP OUR GIFTS.
1. First, we should do it by examination to see what gifts we really have. There should be an
overhauling of all our stores to see what we have of capital entrusted to our stewardship.
2. The next mode of stirring up our gift is to consider to what use we could put the talents we
possess. To what use could I put my talents in my family?
3. But, next, stir it up not merely by consideration and examination, but by actually using it.
4. And then, in addition to using our gift, every one of us should try to improve it.
 5. And then pray over your gifts: that is a blessed way of stirring them up--to go before God,
and spread out your responsibilities before Him.

III. Why is it that we should stir up the gift that is in us?

1. We should stir up the gift that is in us, because all we shall do when we have stirred
ourselves to the utmost, and when the Spirit of God has strengthened us to the highest
degree, will still fall far short of what our dear Lord and Master deserves at our hands.
2. Another reason is that these are stirring times. If we are not stirring everybody else is.
3. And then, again, we must stir up our gift because it needs stirring. The gifts and graces of
Christian men are like a coal fire which frequently requires stirring as well as feeding
with fuel.
4. If we will but stir our selves, or rather, if Gods Holy Spirit will but stir us, we, as a church,
may expect very great things. (C. H. Spurgeon.)

A missionary sermon: Our gift, and the Divine claim on it

What is in us or in our possession through the Divine benevolence? And what is the call made
upon us in Divine providence and by the Divine Spirit, for the exercise of that gift, in order to the
enlightenment and salvation of our fellow-men?

I. THE ETHNIC OR RACE GIFT. No people can have enjoyed a larger gift in this regard than our
own. God hath not so dealt with any nation. See how this island-race is spreading over the
earth! God has said to this nation, Stir up the gift which is in thee--in thee by the slow deposit
of My providence, by the sewings of centuries--stir up that gilt, and use it for the worlds good.

II. THERE IS ALSO THE FAMILY GIFT. All men receive from their ancestors something which
goes into and becomes part of themselves, and this something has in it both help and hindrance.
But to us, to most of this Christian assembly, the balance is largely on the side of help. It might
have failed; for faith is not something mechanical, nor is it essentially and of necessity
transmitted with the natural life. It might have failed, but it has not--And I am persuaded that
in thee also. First in thy grand mother. Young men and maidens are apt to smile at the name
of grandmother. But the Scriptures glorify old age. So do the great poets. Seventy years ago
some one lived, and loved, and was wedded, and listened to the music of her childrens feet,
from whom you have inheritance. Something lived in her which lives in you. Stir up the gift
which is in thee. Let the good thoughts of that far-off time live again. Let the tears then shed be
a present tenderness in your breast. Let all the love of the old time have fulfilment and
transmission, so that your children and your childrens children may arise to call you blessed. In
this life you are not atoms, units, severed personalities; but branches, links, conductors;
receiving and giving, reaping and sowing, reaching back to the Eden behind you, and forward to
the day of God that is coming.

III. THERE IS TO EACH ONE A GIFT FROM GOD DISTINCTLY PERSONAL. There is something given
to each, inhering in his own nature alone, not diffused, not shared by others, not flowing
through his life from lives behind to lives before--something that begins and ends with himself.
It is himself--the inner real self which presides over all outer relations of hereditary and
historical kind. Stir up this gift of immortal life that is in thee by the creating Spirit, by the
personal inbreathing of God. Be thyself. When a man is born, God gives him power to be
something for his fellow-creatures and his God. That something may be like treasure hid in a
field, but never found. We know how certain great men have lived; how they became great by
developing the inward energy. How then can a man truly and in the highest sense stir up his
personal gift? Attila the Hun, the scourge of God, had from God the gift which he developed,
so that his life became like a stream of scorching fire. Napoleon had all that was masterly in his
spirit from the God who made him; but the apostle would not have allowed that he stirred up his
gift aright. And now, society is vibrating through and through with the action of various human
gifts; statesmen striving against each other, and serving their country in the strife; prolific
writers, working up to the full bent of their genius; merchants, making a very science of their
commerce, and reaping ample harvest of the same. But beyond the stir and strife lies the
question of spiritual motive, aim, tendency. From what fountain springs all this activity? To
what goal is it tending?

IV. THE CHRISTIAN GIFT. It is expressed in such a word as this: For me to live is Christ, and to
die is gain. Or this: I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in
me. Or this: If any man be in Christ he is a new creature: old things are passed away, and all
things are become new. And: If any man have not the Spirit of Christ, he is none of His. Full
religious development must take the form of Christian consecration. How much a mad--any one
of you young men--might do, would, I believe, be a discovery even to yourself. Now and again
God gives us to see this, to see how much one can do, not by great original powers, not by the
help of favouring circumstances, but just by consecration, by stirring up the gift--it may be a gift
composed of many gifts, a general capacity of service. What in you is its measure? How far will it
reach? How long will it last? How much will it achieve? I cannot tell, no more can you, until you
try. Timothy the lad in Lystra knows nothing of Timothy the bishop of Ephesus. We all go on to
meet, and as we go we make, our future selves. (A. Raleigh, D. D.)

Christian enthusiasm
What Timothy seems to have wanted most was fire. St. Paul could have no doubt as to his
gifts, nor of the fidelity with which he would use them. But the work and the times demanded
something more than talent and conscientiousness; they required enthusiasm. Hence the
apostle urges his friend to stir up the gift that was in him, or, as his words might be better
rendered, kindle the gift that is in thee into flame. For the want of this enthusiasm men of
splendid parts prove splendid failures, and, although otherwise qualified to fill the highest
places and to lead the grandest enterprises, are never heard of, from sheer inability to push their
way. But our subject is not enthusiasm in general, hut Christian enthusiasm in particular; and
our text, with its context, supplies us with some useful hints respecting its subject, its nature,
and its motive.

I. ITS SUBJECT. To be enthusiastic it is obvious that we must have something to be enthusiastic

about, and something worthy of our enthusiasm. The enthusiasm of the Christian worker, like
that of the poet, may be fine frenzy, but, like the poets, again, it is not aimless frenzy. It
gathers round a definite object, which has sufficient force o! attraction to draw towards it the
whole interest and strength of the man over whom it throws its spell. In Timothys case this
subject was a gift for the office of bishop and evangelist. Notice, then, that this capacity is--
1. The gift of God. We take the greatest pride in the products of our independent genius
and industry, or in the purchases of our wealth. But here we have, as the bestowment of a
generous benefactor, what all our money could not buy, and what all our skill could not
fabricate. We serve God just because God has given us the ability to serve Him. In
Christian work, therefore, boasting is shameful, and vanity ridiculous.
2. A constitutional gift. God has invested us with two classes of gifts--gifts external and gifts
internal--gifts which go to make up what a man has; gifts which constitute him what he
is. Our capacity for Divine service is one of the latter class. It is in us. It is a soul faculty.
It entered into the original plan of our being. Further, this capacity--
 3. Assumes different forms. It is a common gift, but the idiosyncrasies of the individuals to
whom it is given invest it, in each case, with a peculiar shape. Thus painting and
architecture, music and science, philosophy and poetry, statesmanship and wealth; that
subtle thing called influence, and that dreadful thing called war, that prosaic thing called
trade, and that humble thing called home, have each and all been pressed into the service
of illustrating our text. And so Raffaelle in the Cartoons, Wren in St. Pauls, Handel in
the Messiah, Newton in the Principia, Bacon in the Novum Organum, Milton in the
Paradise Lost, Wilberforce in his Parliamentary achievements, Peabody in his
munificent benefactions, Shaftesbury in the example he set before society, Gordon in the
heroism with which he defended Khartoum, Moore in his work in the London
warehouse, Susannah Wesley in hers in the Epworth rectory, and others in what they
have done in the house, in the shop, or in the field, all seem to say, There, that is what I
mean by the gift that is in me. And that we should ascertain what our special talent is,
and in what our capacity should be employed, is of the utmost importance for many
reasons. How often do we hear the remark applied to some social failure--and true it is--
he has missed his calling. A man who might have made something out in a walk in life
for which he was suitably endowed, makes nothing out, because he has chosen one for
which he is totally unqualified. Once more, this capacity--
4. Is intended for and must find employment in the service of the Church. St. Pauls
injunction carries with it the broad principle just laid down, but we must remember that
the apostle had in view the interests of Christs Church, and urged Timothy to promote
those interests in the way for which he was Divinely qualified.

II. ITS NATURE. We have the gift; with what shall we kindle it?
1. Like the capacity it has to kindle into flame, Christian enthusiasm is the gift of God. No
man ever purchased it; no man ever created it. It is not from beneath and human, it is
from above, and Divine; God hath given us the spirit of power, of love, and of a sound
mind. And that a Divine person should provide the materials for the kindling of a Divine
gift arises out of the necessities of the case. Like produces like, and fire kindles fire. You
have in your grates blocks of a cold black mineral, the last things in the world, as far as
appearances go, from which you would expect light and heat. But you know that fire lies
imprisoned and slumbering there. And you know, also, that neither the most careful
arrangement of the coals, nor the most vigorous use of the fire irons, will be of the least
service in awakening the element and setting it free. What you do, however, is to apply a
light, and then the cold black mineral becomes fervent and radiant heat. Eighteen
hundred years ago a few weak and unlettered peasants formed all that there was of the
Christian Church. Who would have given them credit for a world-converting capacity?
But within them lay dormant the Divine gift. They formed no elaborate organisation;
they made no violent stir. They simply waited and prayed; and by: and by fire from
without met its counterpart within. The Holy Ghost fell upon them, made them
enthusiasts for Christ, and thus enabled them to kindle their gift into flame.
2. Christian enthusiasm is not the spirit of fear. This is obvious. Until that spirit is laid
there can be no enthusiasm. It can only be conquered by the Divine Spirit, who, as He
subdues the craven or the diffident temper, will make us instinct with that Christian
enthusiasm which is--
(1) The spirit of power. And being this, it is distinguished from excitement, which is the
spirit of weakness. The two may, indeed, be confounded for a time, just as a meteor
may, at first, be mistaken for a star. No; Christian enthusiasm is not a transient
spasm of excitement; it is power, and that means stability, persistence, inexhaustible
resources, unwearied and inextinguishable force. The spirit of power, however,
 although the first and basal element in Christian enthusiasm, is not the only one. For
power, by itself, will make a man not an enthusiast, but a fanatic. Fanaticism is by no
means weakness, it is force, often of the most vigorous kind, but force without
regulation and control. Christian enthusiasm is, therefore--
(2) The spirit of love. We all know the mighty part that love has sustained in the purest
human enthusiasms. Love of children; for what heroisms has that not qualified the
weakest of mothers? Love of country; what flames has that not kindled in the most
phlegmatic of citizens? Love of man; for what endurance and what effort has that not
nerved some of the feeblest of our race? Analyse any given case of noble enthusiasm,
and you will find the very life of it to be love; either the love which manifests itself in
devotion to a person, or the love which finds expression in consecration to a cause. In
Christian enthusiasm both of these loves find play, for it is first devotion to a person.
Christian love is love to God, and if I love God I must cling to Him. But Christian
enthusiasm is also
(3) The spirit of a sound mind--A fact that is most frequently overlooked. Hence, by
many, it is regarded as a symptom of goodness of heart, possibly, but certainly of
weakness of head. In the world the enthusiast is not a mad speculator or simple
dreamer; he is the man who, by the sagacity with which he lays his plans, the
common sense lines on which he works them, the alertness with which he seizes
every opportunity, and the tenacity with which he retains his hold on every
advantage, builds up a colossal business and amasses a vast fortune. And we refuse to
recognise as a Christian enthusiast the man who, by his wild vagaries neutralises the
good of which he might have been otherwise capable, or the man whose sanguine
temperament is imposed upon by impossible ideals. We claim for Christian
enthusiasm rational as well as emotional qualities. It demands the consecration of
the intellect at its freshest and its best, that it may help the body to render a
reasonable service. And what is this sound-mindedness? It is the self-control which
conserves its energies, the patience which bides its time, the discernment which
perceives that its time has come; it is the knowledge that understands its work, the
judgment that determines where the work can be best done, the wisdom that
suggests how to do it in the best way; it is the prudence which prepares for
difficulties, the resolution which faces them, the tact which threads its way through
them, or turns them to its own account. In one word, it is the mind in full health, in
the health which consists of the wholeness, vigour, and harmonious activity of all the
rational faculties; the intellect filled with the Holy Spirit of God.

III. ITS MOTIVES. We have the gift; by what considerations are we urged and encouraged to
kindle it?
1. Timothy was reminded of his responsibility in the very terms of our text.
2. Timothy was reminded of his ancestral traditions. Men of noble lineage are supposed to
have stronger motives to do nobly than those of meaner origin. They have a family as
well as a personal reputation to sustain.
3. Timothy was reminded of his share in the great salvation. That we might kindle our gift,
God, if I may so say, kindled His.
4. Lastly, Timothy was reminded that he had been honoured with a Divine call to stir up his
gift. He was called with a holy calling. There was nothing meritorious in him, as the
apostle is careful to remind him, to occasion this call. It was of Gods grace, and God,
who had entrusted him with the gift, now laid formal claim to the use of His own. (J. W.
Burn.)
An ordination sermon
They that think that every Christian may be a preacher, and that the ministry, considered as a
distinct calling or employ, is nothing but usurpation, and some ambitious mens affecting a
superiority over their brethren, like the cynic of old trampling upon Platos cloak, make
themselves guilty of greater pride than that which they pretend to condemn. The church is called
a building, and we know that every flint or pebble is not fit to be a foundation or corner-stone,
much less to be set into the ephod, and there to shine in oracles and responses. It is called a
body too, and this hath various members, and these various offices, which cannot be all eyes and
overseers; if they were, where would be the hearing? An ecclesiastical jurisdiction lodged in
Timothy, an overseer constituted and appointed by St. Paul, even by the laying on of his hands,
whereof he puts him in mind in the text, and of the gift that was bestowed upon him by that
imposition of hands, and of his duty to exercise it. And here, before I enter upon the apostles
exhortation, or the duty contained in it, I cannot but take notice of the softness and gentleness of
his address, I put thee in remembrance. Practical discourses and salutary admonitions to men
of learning and good education are a refreshing of their memories rather than teaching or
illuminating their understandings. Discourses of this nature may put you in remembrance of a
duty, which multiplicity of business would not suffer you to think of, or contemplations of other
matters tempted you to overlook.

I. WHAT THE GIFT IS WHICH WAS IN TIMOTHY, AND MAY STILL BE SUPPOSED TO BE IN ALL THOSE
WHOM GOD CALLS TO THE SAME OFFICE. I shall particularise, the gift communicated to Timothy;
and if we take St. Paul for our guide, we shall find this gift was a Divine power vouchsafed to this
man of God, which enabled and disposed him to teach, and live, and act, and do, answerable to
the duties incumbent upon him, as a governor of the house of God. The apostle in the following
verse calls it the spirit of power, of love, and of a sound mind; the spirit of Christian fortitude, of
charity, and of sedateness and tranquillity of temper.
1. The spirit of fortitude, which consists in being undaunted at danger, fearless of the frowns
of men while we do no more than our duty, and a steady freedom to vindicate the truth of
the gospel and the honour of Christ Jesus, whatever may be the effect or consequence of
it.
2. The spirit of love. It was not without very great reason that our Saviour asked St. Peter
thrice, Lovest thou Me? and Lovest thou Me more than these?
3. The spirit of a sound mind. This seems to be a temper able to curb the passions,
inordinate lusts, desires, and perturbations of the mind, an admirable spirit! To know
when to be angry, and when to be calm; when to be severe, and when to be moderate and
gentle. The mind is then sound when it keeps the lower faculties in good order, and it is
an argument of wisdom to judge of things without heats, or prejudice, or prospect of self-
interest, and to keep the wild desires of corrupted nature in awe, and to do things with
prudence and moderation.

II. HOW THIS GIFT WAS ANCIENTLY AND IS STILL BESTOWED AND COMMUNICATED. By the putting
on of my hands, saith St. Paul; and in 1Ti 4:14 he adds, by the laying on of the hands of the
presbytery, i.e., of the whole apostolical college, or the greater part of the apostles, who it is like
were present upon the place. This rite or ceremony of imposition of hands on a person designed
for Church offices and the service of the tabernacle, Isidore and others derive from Isaacs
blessing his son Jacob, which they suppose was done by the Patriarchs laying his hands upon
Jacobs head; from Jacobs laying his hands on his grandchildren and blessing them; from
Mosess laying his hand on Joshua, and communicating part of his spirit to him. The ancient
Romans used to lay their hands upon their slaves when they made them free; and Numa
Pompilius had hands laid on him when he was made High Pontiff; but it is probable that even
these fetched it from the Jews. The Christian Churches, who retained what was good and
praiseworthy among the Jews, seeing nothing in this rite but what was grave, and decent, and
solemn, and serious, adopted it into their service. In sacrificing beasts to the honour of God the
priest laid his hands on the victims head, to show he dedicated it to God, and from common,
separated it to a holy use, and dismissed it from the service of men into that of the most high
God; all which significations did wonderfully well agree with the end of the ministerial function
under the gospel, and therefore the Christians had no reason to reject this useful and decent
custom. This imposition of hands was no physical cause of conveying the Holy Ghost, but an
external assurance, that as surely as the hands were laid on the head of the person ordained, so
surely would the spirit of power, of love, and of a sound mind, light upon his soul if he did not
obstruct it by wilful departing from the living God. That this rite hath lasted in the Church from
the apostles time unto this day is what the concurrent testimonies of all ages witness.

III. HOW THIS GIFT IS TO BE STIRRED UP, AND WHAT IS THE BEST AND MOST PROPER WAY TO DO IT.
In the original it is , which is as much as stirring up the fire, or blowing the
coals, and making the fire burn that lies mingled with the ashes. So that the Spirit of God
conferred upon sacred persons by the imposition of hands is lodged in the soul, as the treasure
in the gospel was hid in the field, which required digging and searching to make it useful. It is
like gold in the ore, which requires melting, and cleansing, and purifying; like a stock of money
which requires improvement by trading; like seed sown in the ground, which requires watering
and other labour and industry to make it come forth, and grow, and spread, and yield fruit, and
strengthen mans heart. This stirring up of the gift of God respects either the means that are to
be used, or the duty itself. The means hinted in this and the preceding Epistle are chiefly three--
prayer, reading, meditating.
1. Prayer. Who can live without it? Who can act or do anything of moment without the
assistance of this spiritual engine? Nature teaches mankind to begin their works of
concernment with God; grace therefore must be supposed to press this duty infinitely
more, on you particularly, the heirs of Timothys office, in order to this stirring up the
gift of God that is in you, by the imposition of hands. God that gives you talents intends
not that you should bury them in the earth, or lay them up in a napkin, but occupy and
traffic with them, and be gainers by them; and to do this His help is necessary, who gives
strength to the weak and power to the feeble; and this help is not to be had without
importunate cries and solicitations. These prayers must have fire; it is their fervour that
unlocks the secret cabinet of the Almighty.
2. Reading. This the apostle expressly recommends to Timothy (1Ti 4:13) in order to his
stirring up the gift of God. Reading what? No doubt the Holy Scripture, and therefore
our Church proscribes, delivering a Bible into the hands of the person upon whom
episcopal hands are laid. The great examples you meet with here, the industry of Moses,
the zeal of Elijah, the fervour of St. Paul, the vigour of St. Stephen, the courage of St.
Peter, the assiduity of Apollos, the sincerity of Barnabas, what are these but so many
motives to stir up the gift of God that is in you? Add to all this the glorious, the precious,
the large, the sweet, the wonderful promises, promises of Christs assistance, promises of
comfort, of support, of eternal life and glory, which will animate and enliven, and prompt
you to blow up the fire of the sanctuary and the coal of the altar, that it may consume the
dross and tin, not only that which cleaves to your own souls, but that also which sticks to
others, that see and hear you, and converse with you.
3. Meditating. This is also urged among the means, not to neglect the gift of God. Meditate
upon these things, give thyself wholly to them (1Ti 4:15). The bare reading will make no
great impression. Meditation digests and rouses the soul from her slumber. This
quickens the faculties, sets all the wheels a-going, incites to labour, prompts to industry,
 and moves and even compels us to imitate the great examples set down in the Word of
God, and to follow their faith, and wisdom, and hope, and love, and charity. But in what
doth the stirring up of the gift of God consist? Chiefly in these three particulars.
1. Feeding the flock of God which is among you, taking the oversight thereof, not by
constraint, but willingly, not for filthy lucre, but of a ready mind, neither as being lords
over Gods heritage, but being examples to the flock. Ye are the captains, the generals in
Christs army, while you bear the heat and burden of the day, detract no labour, spare no
pains, live like faithful stewards of the mystery of God, vindicate your Masters honour,
act like persons who have renounced the hidden things of dishonesty, and by
manifestation of the truth commend yourselves to every mans conscience in the sight of
God; you make good the glorious titles and the names which are given you, such as
angels, and stars, and lights of the world, and the salt of the earth, and a city set on a hill,
etc.
2. Labouring and making it your business to reform abuses.
3. Enduring hardness as good soldiers of Jesus Christ, a duty very warmly recommended to
Timothy (2Ti 2:3). In discharging your duty faithfully, you must expect obloquy, and
slanders, and reproaches, and other inconveniences. (A. Horneck, D. D.)

The latent spiritual force in man

I. THAT THERE IS IN MAN SOME SPIRITUAL FORCE WHICH IS IN A SPECIAL SENSE THE GIFT OF
GOD. Indeed, our very existence, with all its physical and mental attributes, is His gift. But this
spiritual force is something special, and it may be said to comprehend at least three elements.
1. The sentiment of religious worship.
2. The sentiment of moral obligation. He has an inbred feeling that there is an authority over
him to which he owes allegiance, that there are laws which he should recognise and obey.
3. The sentiment of social love. The social love is something more than gregariousness, than
mere animal sympathy, which seem to belong to all sentient life. It is benevolence, a
well-wishing for the race. Indeed, our life, with all its attributes, is His gift, but this
spiritual force is especially so. It is bestowed upon man only; it is something greater than
intellect, imagination, genius. These it works as its instruments. It is in truth the
substratum of his moral being, the former of his character, the controller of his destiny.

II. THAT THE URGENT DUTY OF MAN IS TO ROUSE THIS SPIRITUAL FORCE INTO RIGHT ACTION. To
stir up into right action this spiritual force is every mans paramount self-obligation. He has to
rouse up into right action the spiritual power that lies within him and which is Gods greatest
gift. The command implies--
1. That man has the power to do so. Every righteous obligation implies the existence of
adequate power of obedience. But how can man do it?
(1) How can he stir up the sentiment of worship into healthy action? By devout
meditations on the moral excellencies of the one true and living God.
(2) How can he stir up the sentiment of obligation? By contemplating the Divine will,
which is the supreme law of life.
(3) How can he stir up into right action the sentiment of holy love? By a devout study
of the claims and needs of his fellow men. In this way every man can stir up this
spiritual force, the gift of God that is within him.
2. On doing this depends his true dignity and bliss. Man can only become great by the right
use of his great powers, by bringing out into right action all the great forces of his
 spiritual nature. The man who has not thus risen, has only risen as the stone has risen
which has been hurled up into air, it must come down to the earth again. But he who
rises by developing the spiritual forces of his nature, ascends heavenward, as the eagle
that guides itself up from earth to heaven through clouds and sunshine. Conclusion: Man
attend to thyself, not selfishly, and occasionally, but generously and constantly. There is
an exhaustless field lying within thee fraught with countless germs of life and power.
Throughout nature there are latent forces--fire mighty enough to burn up the universe
sleeps in every atom of dust and drop of water. Powers sleep in the acorn sufficient to
cover continents with majestic forests, and there is a spiritual force within us, rightly
directed, that will build us into angels and lift us to the highest heavens of being. Let us,
therefore, stir up this spiritual force, this gift of God within us. (David Thomas, D.
D.)

Latent spiritual power

What is the course of the development of this spiritual gift, or, better, this gift of the Spirit?
What is the manifestation and unfolding of this new energy of God in the highest branch of
mans nature? It is quiet and gentle as all Gods operations are in the hearts that yield to Him;
only an earthquake does it become when opposed by rocky natures, a desolating whirlwind
among the stubborn oaks and cedars. It unfolds in willing hearts as seed in congenial soil,
always with a promise of more and more; the blade, the ear, the full corn in the ear; the full corn
in the ear multiplied thirty, sixty, an hundredfold, and each corn the promise and potency by a
similar method of a hundred more. See how it increases. A young convert begins in an
unobtrusive way to speak to a few wild boys whom he gathers together, one and another of
whom become Christians; the number grows, and with growth of responsibility the convert
receives increase of power. The class becomes a congregation; the few trembling, kind words he
managed to speak at first become the powerful address; the boys are joined by men and women;
the address becomes a sermon. That may be one way in which the gift of God may be developed
and displayed. It is only one. For I hold the gift of the Spirit, which comes at conversion, to be
also a gift for service. It is the same grace working through us to produce in other hearts
precisely the fruits He has produced in us--repentance through our repentance, faith through
our faith, love through our love, hope through our hope. The regenerated soul brings forth
graces after their kind, just as the earth grass, and herb, and tree, yielding fruit whose seed is in
itself, after its kind. But if all require His presence and help, none so manifestly require them as
the minister who has to feed the flock of God. His nature ought to lie open to Divine influence at
every point, and every call of his ministry should be a call to try and prove what the Spirit of
Christ which is in him can accomplish for him and through him. He sometimes finds out the
vastness of his supernatural resources through being made painfully conscious of the
inadequacy of his natural powers for the work to be done. He sees the truth dimly, and therefore
seeks for the light of the Spirit to be shed upon it and irradiate it. And here I would say that I am
free to admit, as has been always held by those who intelligently believe that the God who
created our natural powers is the same as He who sanctifies them and works through them,
that the greater the gifts by nature and cultivation, the greater the number of points at which
the Holy Spirit may move us, and that Divine power is conditioned by human receptivity. The
gift of the Spirit to Timothy was the same as to Paul; and yet since Timothys measure was not as
capacious as Pauls, and, perhaps, because he did not so diligently stir up his gift as Paul, his lifo,
beautiful and useful though it was, lacked the luxuriant fruitfulness of Pauls. The condition of
our doing our best is that we allow God to do the best He can through us. And be our other gifts
few or many, brilliant or humble, the reason for stirring up the flame of the great gift is just the
same in all cases. For you would not have your poor gift without the fire that can make even it
glow with fervour, as I have often seen the lips of poor, illiterate, feeble-minded men burn with
rapture which gave beauty and charm to all they said. And you would not have your finer gifts, if
you possess such, bereft of that energy which is a touch of omnipotence, nor left without that
inspiration which is a pulse of the heart of infinite love. No one can tell the wealth of his gift in
the possession of the Spirit of God. Let us put ourselves in remembrance that we may stir up the
gift of God. Let us remember the day of our first submission, and how it ought to have implied a
life-long submission, a continual yielding up of self and self-will. Let us remember the day of our
consecration, the hopes which then gleamed in our heaven, the vows which then trembled on
our lips. If the promise of these times has been blasted or dimmed, let us seek the renewing of
our hearts by the Spirit which dwelleth in us. If the promise has been fulfilled, or even more
than fulfilled, still let us honour the Spirit by whom we have been kept, sanctified, and used. (J.
P. Gledstone.)

Ordination
The poet Keble said on one occasion that he wished he could attend an ordination service
every year of his life, that he might be reminded of first principles.
The Nemesis of neglected gifts
There is a terrible penalty attached to the neglect of the higher faculties, whether intellectual
or moral; a penalty which works surely and unerringly by a natural law. We all of us have
imagination, intellect, will. These wonderful powers must have an object, must have
employment. If we do not give them their true object, viz., the glory of God, they will find an
object for themselves. Instead of soaring upwards on the wings supplied by the glories of
creation and the mercies of redemption, they will sink downwards into the mire. They will fasten
upon the flesh; and in an atmosphere poisoned by debasing associations they will become
debased also. Instead of raising the man who possesses them into that higher life, which is a
foretaste of heaven, they will hurry him downwards with the accumulated pressure of an
undisciplined intellect, a polluted imagination, and a lawless will. That which should have been
for wealth becomes an occasion of falling. Angels of light become angels of darkness. And
powers which ought to be as priests, conseorating the whole of our nature to God, become as
demons, shameless and ruthless in devoting us to the evil one Gods royal gifts of intellect and
will cannot be flung away, cannot be left unused, cannot be extinguished. For good or for evil
they are ours; and they are deathless. But, though they cannot be destroyed, they can be
neglected. They can be buried in the earth till they breed worms and stink. They call be allowed
to run riot, until they become as wild beasts, and turn again and rend us. Or, in the spirit of
power, of love and of discipline, they may be chastened by lofty exercise and sanctified to
heavenly uses, till they become more and more fit to be the equipment of one, who is for ever to
stand before the throne of God, and praise Him day and night in His temple. (A. Plummer, D.
D.)

2TI 1:7
For God hath not given us the spirit of fear, but of power, and of love, and of a sound mind.

Energy within right limits

The first characteristic stands opposed to faint-heartedness: the two other qualities are added,
apparently, by the apostle, so that it may be distinctly manifest that he recommends no wild,
rough exhibitions of force, but only such as were confined within legal limits. The
renders us capable for the offering of the greatest sacrifice for the cause of the Lord; the
 is that Christian self-control which imparts power to a wise bearing in action, and in all
things knows how to keep within true bounds. (Dr. Van Oosterzee.)

Self-control
A sound mind, rather self-control, which keeps a constant rein on all the passions and
desires (Trench), and would thus keep in check timidity and undue despondency. Some take
sound mind to signify here correction of others, Church discipline, a meaning which the
word will bear, but which is out of harmony with the other two elements of the special gift here
enumerated, both of which are personal graces, not official powers. (Speakers Commentary.)

Self-mastery
The Spirit of God, by supplying us with power and love, launches within us forces which are
capable, if they are not well adjusted, of producing either arrogance or laxity; and which need,
therefore, the central controlling energy of true self-mastery to harmonise them and save them
from mutual destruction. We do not desiderate a neutral, colourless result, but a higher
perfection, one in which both these forces have full play. (H. R. Reynolds, D. D.)

The spirit of discipline

If it be asked whether the discipline be that which Timothy is to enforce in ruling others, or
that which he is to practice in schooling himself, we may answer Both. The termination of the
word which is here used () seems to require a transitive meaning; and slackness
in correcting others may easily have been one of the ways in which the despondency of Timothy
showed itself. On the other hand the whole context here speaks of Timothys treatment of
himself. To take a more lively interest in the conduct of others would be discipline for himself
and for them also. There may be as much pride as humility in indulging the thought that the
lives of other people are so utterly bad that it is quite out of the power of such persons as
ourselves to effect a reformation. This is a subtle way of shirking responsibility. Strong in the
spirit of power, glowing with the spirit of love, we can turn the faults of others, together with all
the troubles which may befall us in this life into instruments of discipline. (A. Plummer, D. D.)

Christian courage
These words, though originally addressed to a bishop, and with reference to the ministerial
office, yet need not be limited in their application. For of all who are duly baptized into the faith
of the Lord Jesus, it is unquestionably required that they manfully fight under His banner
against sin, the world, and the devil, and continue His faithful soldiers and servants unto their
lives end; wherein is implied, to say the least, that we strive earnestly and habitually to get rid of
all mean cowardly fears, and go on in the path marked out for us by our Heavenly Guide, with all
energy of conduct, and charity of heart, with such caution, too, and self-possession, as become
persons who know what they are about. First of all, says St. Paul, God has not given us the
spirit of cowardice--for that is the proper meaning of the word, which in the original is not the
same with that which is generally translated fear, but quite different. It is used also, in a few
other places, in the New Testament; as, e.g. (St. Mar 4:40), when, after repeated demonstrations
of the Almighty power and infinite compassion of the holy Jesus, His disciples were still weak
and wavering, and alarmed at apparent danger, His gentle yet solemn rebuke was, Why are ye
so fearful [cowardly]? how is it that ye have no faith? Whence we learn that this spirit of
cowardice is so inconsistent with the character, as even to prove a want of faith, so far as it
influences the heart. Again, on another occasion (Joh 14:27), when our blessed Lord was
encouraging and cheering the fainting spirits of His disciples, perplexed and alarmed: at the
prospect of His leaving them: Let not your heart be troubled, said He to them; neither let it be
afraid (cowardly).
Ye believe in God, believe also in Me. And again, in the description of those who shall be
judged liable to the second death, the first-mentioned are (in our translation fearful, but
originally) the cowardly, and then next, the unbelieving (Rev 21:8). These are all the places
where the word is used in the New Testament. The spirit of cowardice, then, is opposed to the
spirit of faith. But, says the inspired apostle, God hath not given us--us Christians--this spirit of
cowardice--this base unworthy disposition is not from Him, nor among the fruits of His blessed
Spirit. Rather we are taught to expect from that heavenly source a spirit most opposite to that of
cowardice--A spirit of energy, charity, prudence; enabling us to proceed and go forward in our
Christian course under every circumstance, to serve the Lord without distraction, to oppose
mens errors without enmity to their persons, to walk warily as in days of danger and perplexity.
That the word here translated power has this meaning, viz., of inspired energy and courage, we
may know as from other passages in the New Testament, so from these two. In Act 6:1-15. it is
said of the holy martyr--Stephen, fall of faith and power--as far as possible from any distrust
or apprehension as to the holy cause of the gospel which he had undertaken. And in the
Revelation of St. John, the Divine message to the Bishop of the Philadelphian Church, was,
Thou hast a little strength, and hast kept My word, and hast not denied My name; a little
strength, energy, or power--as not having like some others, altogether fallen away through
indolence, or faint-hearted cowardly fear. Hence, we infer, that the spirit by which the faithful
Christian is actuated is one of energy, resolution, and steady perseverance; and inferring this, we
are hound to put it closely to our consciences, as follows:--Whether our life is one of diligence
and activity, and this diligence and activity, not limited to this world, but actually in the cause
and service of Almighty God. Whether we avoid, as much as possible, mixing in idle company,
reading vain and trifling books, or other publications, indulging in useless, idle, unprofitable
thoughts. Whether we try to knew, and feel, the value of our precious, irreparable time. Whether
we endeavour, from day to day, in that state of life to which it has pleased God to call us, to do
our duty--i.e., what in Gods sight is expected of us; for very often much less will satisfy the
world, and our own easy consciences. Whether we pray habitually, to be enabled to accomplish
these our respective duties with resolution, steadiness, and perseverance; neither alarmed by
danger, if it should happen, nor moved by scorn and contempt; but expecting such trials as part
of Gods discipline, to bring our hearts into a fit state for our admission into the everlasting
habitations. We may further observe that the mean spirit of cowardice is always found in effect
(in whatever way it is to be accounted for), a great hindrance to the growth of true charity, love
for God and man. The fear of man bringeth a snare--even so great a snare as to withdraw the
heart from loving and trusting Almighty God. Cowardice is a selfish feeling, makes men think
only of themselves, their own present interests and comforts--A state of mind quite repulsive of
true charity and love. Hence (says St. Paul), God gives not His servants the spirit of cowardice,
but of power, and also of love, leads them both to be zealous and earnest in fulfilling their high
duties, and at the same time tempers their zeal with meekness and love. If we would then know,
whether we are such in heart and life as Christians ought to be, we must ask ourselves, not
merely whether we are earnest in our religion, but also whether all our things are done with
charity, love to God and man. Again, you will observe that St. Paul intimates to us in the
passage now considered, that it is not enough for the Christian to be zealous in his duty, even
though his zeal be tempered and guided by love; unless also he be cautious and on his guard, so
as in every emergency to retain his presence of mind, and always (as every person should who
has any important matter in hand) to know what he is about. This, I say, is the spirit and
disposition which as Christians we are still to labour and pray for, nor shall we seek it in vain--
for to His faithful servants God gives, not only the spirit of power, and of love, but also of a
sound mind; whilst by His grace He enables them to be harmless as doves, He would have them
also wise as serpents, ever on their guard; on their guard, i.e., not so much against their earthly
as their spiritual foes. (Plain Sermons by Contributors to Tracts for the Times.)

The threefold gift

Our text presents to our view a striking contrast between that which constitutes the religion of
a worldling, and that which constitutes the religion of a Christian. The religion of a worldling is a
religion of slavish fear, but the religion of a Christian consists of a threefold gift, as specified in
the language of my text. If you go to Pagan lands you will find all the Pagan tribes in possession
of a religion of slavish fear; they fear their priests, and therefore they bow down to them as ii
they were a superior race of beings to themselves. They fear the devil, and, therefore, they
worship him lest he should do them hurt, for theirs is a religion of slavish fear altogether. There
are three words, or three features, of our subject, so distinctly marked that I want your attention
to them separately. God hath given us the spirit of power--there is efficiency. God hath given
us the spirit of love--there is attraction. God hath given us the spirit of a sound mind--that is a
treasure in our vessels of infinite value.

I. God hath given us the spirit of POWER. I would have every person who is moved with the
idea that God sends him to preach, tarry at Jerusalem, until he has been endued with power
from on high.

II. Now a word or two about the attraction in the SPIRIT OF LOVE. You will recollect reading
that all the law is said by our blessed Lawgiver to be couched in this one word, love; and sure I
am that all the gospel is couched in it, for God is love. Hence it is the grand principle insisted
on all through the New Testament.

III. Now glance at the treasure in possession in earthen vessels, called A SOUND MIND. It is
one of the rarest things in existence--A sound mind. I can meet with puerile minds, I can meet
with frantic minds, I can meet with enthusiastic minds, I can meet with fickle and varying
minds, not a few, and some of these bad and sad qualities even among Christians; I lament over
them. A sound mind--what is it There is not a child of Adam that possesses it until he gets it
from above; it must be inspired. I grant that there are many men who have sound minds in
temporal things; sound minds to judge rightly and consistently of worldly matters, so as seldom
to make a mistake in matters of business; a sound mind to rule their house properly, to manage
things with keenness and propriety, and with success; but, mark, I make a distinction between a
sound mind, as the gift of God in a spiritual point of view, and a sound mind as existing in
nature. A sound mind, as existing in nature, only regards natural things, and can rise no higher
than its own level. I never knew a man of sound mind in spiritual things, until the Holy Ghost
inspired it. (Jos. Irons.)

Christianity: what it is not and what it is

I. WHAT GENUINE CHRISTIANITY IS NOT. It is not a spirit of fear. The spirit of fear is that of a
criminal and a slave. It haunts the minds of the guilty, and is only a prelude to those awful
feelings which harrow up the soul that dies in a state of final impenitence. Such is not the spirit
by which Christians are actuated. The great end for which our Saviour came into the world was
to deliver men from their awful situation of exposure to the Divine wrath, and the fear
consequent upon a knowledge of this state. But how are we to reconcile this passage with others,
in which the spirit of fear is highly spoken of? Such as, Blessed is the man that feareth always;
I will put My fear in their hearts, etc. They are to be reconciled in this way. That spirit of fear
which is not given to the people of God is a fear arising from a sense of guilt, a conviction that
God is their enemy. But that fear which is implanted in the hearts of His people is a filial fear--A
holy jealousy, lest by sin they should provoke the Lord to anger.

II. What is the nature of genuine Christianity?

1. Genuine Christianity is powerful and efficacious. God hath given us the spirit of power.
In 1Co 4:20 this apostle says, The kingdom of God is not in word, but in power--it is
not in anything external, but in the experience of all the powerful effects of the gospel.
The gospel is powerful to the salvation of all that believe.
2. Genuine Christianity is benevolent and kind. God hath given us the spirit of love. This
enters most essentially into the system of Divine truth, and also into the experience of
every child of God. This spirit is not natural to man. Whatever obtains the name of love is
only a selfish principle. But by grace it is overcome, and a contrary spirit is bestowed.
We love Him, because He first loved us. Where this love is felt in the heart, it is
impossible but a reciprocal feeling of love to God must spring up within us. And not only
love to God, but to all that bear His image--our brethren in Christ. But the love of the
Christian is not confined to his brethren in the Lord; it extends to all mankind.
3. Genuine Christianity is in the highest degree rational, and peculiarly suited to the
exigencies and circumstances of mankind. When a sinner is called out of darkness into
light, he often becomes an object of derision; he is represented as an enthusiast, and
beside himself. This was the case with Paul; but with respect and justice he repelled the
charge; and this every child of God may do; for He has conferred upon him the spirit of
a sound mind. What is enthusiasm? It is the power given to the mind by some sublime
conceptions which have broken in upon it. We praise this in many things--we praise it in
the artist; and one once said, when fault was found with him for having employed so
much of his time, Art is a jealous thing, and requires the whole man. And is not
eternity, is not religion a jealous thing? Does it not require the whole man? That the
Christian is acting a most rational part is evident, if we consider what are the principles
by which the prudent men of the world are guided; they are the same as those by which
the Christian is guided, only changing the motives and the ends. These are indemnity for
the past, enjoyment of the present, security and provision for the future. (J. Henderson,
D. D.)

The spiritual endowment of the Christian Church

I. The Church of Christ is endowed with the spirit of courage.

1. In being a disciple at all courage was demanded.
2. In proclaiming the gospel of God courage was manifested.
3. In enduring hardness courage was developed,

II. The Church of Christ is endowed with the spirit of power.

1. The power of holy utterance is a spiritual gift.
2. The power of Christian legislation is a spiritual gift.
3. The power of righteous resolute volition is a spiritual gift.

III. The Church of Christ is endowed with the spirit of love.

1. Love Of kindred is a spiritual gift of the Inspirer.
2. Love of country--patriotism--is a Divine spiritual gift.
3. The love of Christ and of God is an endowment of the Spirit of God.
 IV. The Church of Christ is endowed with the spirit of soundness of mind or of health.
1. The capacity and consequent appetite for knowledge are spiritual endowments.
2. The energy of habitual holy action is a spiritual endowment.
3. The restoring power of a righteous life is a spiritual endowment. (W. R. Percival.)

The great purpose of Christianity

Why was Christianity given? Why did Christ seal it with His blood? Why is it to be preached?
What is the great happiness it confers? I read the answer to them in the text. There I learn the
great good which God confers through Jesus Christ. He hath given us, not the spirit of fear, but
of power and of love and of a sound mind. The glory of Christianity is, the pure and lofty action
which it communicates to the human mind. It does not breathe a timid, abject spirit. If it did, it
would deserve no praise. It gives power, energy, courage, constancy to the will; love,
disinterestedness, enlarged affection to the heart; soundness, clearness, and vigour to the
understanding. It rescues him who receives it from sin, from the sway of the passions; gives him
the full and free use of his best powers; brings out and brightens the Divine image in which he
was created; and in this way not only bestows the promise, but the beginning of heaven. This is
the excellence of Christianity. In reading the New Testament I everywhere learn that Christ
lived, taught, died, and rose again, to exert a purifying and ennobling influence on the human
character; to make us victorious over sin, over ourselves, over peril and pain; to join us to God
by filial love, and above all, by likeness of nature, by participation of His Spirit. This is plainly
laid down in the New Testament as the supreme end of Christ. In the prophecies concerning
Him in the Old Testament, no characteristic is so frequently named as that He should spread the
knowledge of the true God. Now I ask, what constitutes the importance of such a revelation?
Why has the Creator sent His Son to make Himself known? I answer, God is most worthy to be
known, because He is the most quickening, purifying, and ennobling object for the mind; and
His great purpose in revealing Himself is, that He may exalt and perfect human nature. God, as
He is manifested by Christ, is another name for intellectual and moral excellence; and in the
know ledge of Him our intellectual and moral powers find their element, nutriment, strength,
expansion, and happiness. To know God is to attain to the sublimest conception in the universe.
To love God is to bind oneself to a Being who is fitted, as no other being is, to penetrate and
move our whole hearts; in loving whom we exalt ourselves; in loving whom we love the great,
the good, the beautiful, and the infinite; and under whose influence the soul unfolds itself as a
perennial plant under the cherishing sun. This constitutes the chief glory of religion. It ennobles
the soul. In this its unrivalled dignity and happiness consist. I fear that the world at large think
religion a very different thing from what has been now set forth. Too many think it a depressing,
rather than an elevating service, that it breaks rather than ennobles the spirit, that it teaches us
to cower before an almighty and irresistible being; and I must confess that religion, as it has
been generally taught, is anything but an elevating principle. It has been used to scare the child
and appal the adult. The main ground of the obligation of being religious, I fear, is not
understood, among the multitude of Christians. Ask them, why they must know and worship
God? and, I fear, that were the heart to speak, the answer would be, because He can do with us
what He will, and consequently our first concern is to secure His favour. Religion is a calculation
of interest, a means of safety. God is worshipped too often on the same principle on which
flattering and personal attentions are lavished on human superiors, and the worshipper cares
not how abjectly he bows, if he may win to his side the power which he cannot resist. I look with
deep sorrow on this common perversion of the highest principle of the soul. I have endeavoured
to show the great purpose of the Christian doctrine respecting God, or in what its importance
and glory consist. Had I time, I might show that every other doctrine of our religion has the
same end. I might particularly show how wonderfully fitted are the character, example, life,
death, resurrection, and all the offices of Christ to cleanse the mind from moral evil, to quicken,
soften, elevate, and transform it into the Divine image; and I might show that these are the
influences which true faith derives from Him and through which He works out our salvation. Let
me only say that I see everywhere in Christianity this great design of liberating and raising the
human mind. (W. E. Channing, D. D.)

A Whit-Sunday Sermon
Many readers of this passage, I doubt not, place the emphasis on the word us. They suppose
St. Paul to say, An ordinary man, who occupied the position which you occupy, the overseer of a
society which is composed of various and contradictory elements, in which strange doctrines are
appearing, which is exposed to all the influences of a commercial and corrupt city, would fear
and tremble. It is your privilege to be as free from fightings and terrors as I, your spiritual
father, am. What encouragement, then, could he give to Timothy? Precisely that which he had
found necessary in his own case, precisely that to which he had been driven by the experience he
has described to us. His spirit might be palsied with fear; but there was a Spirit near him and
with him which was not a spirit of fear, to which he could turn as the Deliverer from fear, the
Restorer of energy, the Quickener of hope. That Spirit had been given not to him (Paul), but to
the Family of which he was a member;-if in any special sense to him, to him only because he was
a servant of that Family, because he needed powers that were not his own, to make his
ministries for it effectual.

I. I suppose we have all felt tempted, at times, to use language which is just the reverse of the
apostles. We have read in records of the past--we have known on a larger or smaller scale
among cur contemporaries--such instances of strange panic and cowardice, of counsel and heart
failing just when the need for them was the greatest, that we have been ready to exclaim, Surely
there is something Divine in this! We cannot attribute such a loss of nerve and energy to the
pressure of outward circumstances; these often evoke the greatest courage when they are most
appalling. We cannot attribute it merely to a natural want of courage; those same men, or bodies
of men, at other crises, showed that they were capable of manly effort. Their fear is surely
supernatural. God has given them this spirit of fear. Such a mode of speaking is not
uncommon; it is not without strong excuse. But I think also that our consciences wilt tell us that
we pervert such passages of Scripture if we set them in opposition to the doctrine of St. Paul in
the one now before us. We need not study the records of the past, or the actions of our fellow-
men, to learn what the spirit of fear or cowardice is. Each has, perhaps, known something of that
cowardice which springs from self-distrust, from the apprehension of lions in his path, from
doubtfulness, which of several paths he should choose, from the foretaste of coming evils.

II. The Spirit of God is said to be a Spirit of POWER. Consider the different kinds of power
before which men bow, and those which they covet most to exercise. There is none more familiar
or more wonderful than that of the orator. There is another power mixed frequently with this,
but yet different in its direction and its nature, which also can be limited to no country, or
circumstances, or stage of cultivation. The physician, the healer, is welcomed in all lands by
different titles, but always for this reason, that he can in some way act on the life of men, can
oppose the powers that are threatening life. In some regions his functions are hardly
distinguished from those of the priest, because he too is conversant about life and death, a life or
death that may continue when the resources of the ordinary physician are exhausted. The most
simple, naked exhibition of human power is in that royal Will, which obtains supremacy by
claiming it--which compels individuals and nations, they know not how, to own that it is meant
to rule them, and that they must needs obey. That such a force as this exists, it is as idle to deny
as to deny the force of sea or wind. We are certain that the most settled, organised tyranny is still
a rebellion, and must end as rebellions end. What is the warrant for this conviction? Whit-
Sunday says it is this, that the highest power, the all-ruling Will, was manifested in One who
took upon Him the form of a Servant. It says that His noblest gift to men is His own Spirit of
Power. It says that to that Spirit all spirits must at last bow; that any will which is mere arbitrary
will--which does not seek to deliver and to raise those whom it rules--must be broken in pieces;
that the only effectual power will be proved at last to be that which can give up itself.

III. If the world was to be instructed that nil power of speech, of imparting life and wisdom to
men, of governing societies, is of God, and is tits gift to His creatures, certainly no teachers could
be so suitable as those Galileans. And yet I know not whether there was not something even
more wonderful in the selection of these men to show that all Love is of God; that His Spirit is
the author of whatever love men are able to exhibit in acts or to feel within. For as Jews they had
learnt to despise and hate all the uncircumcised; as Galileans they must often have been jealous
of that more favoured part of their own race, which looked down upon them. They had been
chosen, indeed, by a Teacher who bore all their narrowness and ignorance; who educated them
by a careful and gracious discipline for the work to which He had destined them. Their affection
had been drawn out towards Him; that affection had been a bond to each other, though
interrupted by continual desires in each of them to be the chief in His kingdom. But their
affection had been tried, and had broken down. It had failed towards the Master; what strength
could there be in it towards any of their fellows? If love was their own, or had its springs in
them, it must be utterly dried up. Then reflect how it burst forth, how it poured itself out first
upon Jews, who scorned them; next upon Gentiles, whom it had been part of their religion to
scorn; to see what it could endure. So they were trained to understand that there must be about
them and with them a Spirit of over-living, long-suffering love, the heights and depths of which
they could never measure--of which they could only say, It is the Spirit of Him who died upon
the Cross, and who in that death manifested the very nature of His eternal Father and His
purposes to men. What is the original falsehood of all who speak of their love to God and man?
This: they take credit to themselves for a love which is moving them to noble thoughts and good
deeds, but which has another source than their hearts; which is Divine, not earthly; universal,
not partial.

IV. Finally, this Spirit is said to be the Spirit of a SOUND MIND. You cannot make any estimate
or guess of the wildness and madness into which man may be led. And therefore you cannot
provide the remedy for this wildness and madness, or any adequate protection against it. Do you
think you know of some adequate remedy or protection? Perhaps you will say it lies in the
Church. May not this be, after all, the one security against these excesses? May not the Spirit of
God keep better watch over those minds which He has taken into His guardianship, than you
can keep? A Spirit who knows how all are tempted--who knows what temptation is strongest for
each--who is seeking to unite them in a common fellowship--who is guiding them to the same
haven--who will suffer none who would act rightly to be without the necessary aids to action,
none that would seek truth to be lost in falsehood; who will continually assist the desire to do
right in those who are conscious of the inclination to wrong--who will for ever kindle afresh the
zeal for truth in those who feel that they are beginning to acquiesce in plausible lies? To tell men
that such a guiding Spirit of Power, of Love, of a Sound Mind, has been given them, and is with
them--this is not dangerous, but safe. (F. D. Maurice, M. A.)

On soundness of mind in religion

The expression, sobriety, or soundness of mind, is used in the Scriptures in various senses.
Sometimes it is opposed to madness; as where the demoniac was found sitting at the feet of
Jesus, clothed and in his right mind. Madness disposes men to act irregularly, furiously, and
extravagantly. Soundness of mind, therefore, implies recollection, calmness, and discretion, the
guidance and control of reason. In other places, soundness of mind is opposed to levity and
impropriety, as where women are required to adorn themselves in modest apparel, with
sobriety; or to intemperance and sensuality, as where young men are exhorted to be sober
minded, and, denying ungodliness and worldly lusts, to live soberly. Sometimes it is contrasted
with pride and self-conceit: thus the apostle forbids the Romans to think extravagantly of
themselves, instead of thinking soberly, as they ought to do. In my text the same expression is
used in a more general and comprehensive sense. The general characteristic of all unsoundness
of mind may be said to be false perceptions. He whose mind is in this state dares not see things
as they really are; they appear to him extravagantly magnified or diminished, distorted, or
confounded with different objects. A sound mind, on the contrary, forms a just view of the
subjects presented to it; it estimates correctly the relative value and importance of different
subjects, and is not governed by prejudice, caprice, or idle imaginations.

I. Soundness of mind is opposed to CREDULITY. Credulity arises from a misapprehension of

the nature and value of evidence. The credulous man believes on insufficient authority. He does
not perceive the proportion which different kinds of evidence bear to each other. How many in
the Church at this day receive the doctrines of Christianity, not on account of the evidence by
which they are supported, nor because they are plainly delivered in Scripture, but because this
or that particular man has held them! A man of sound mind will not indeed despise human
authority, and, in the spirit of innovation, doubt a tenet because it has been generally
maintained; but he will be very careful to found his faith upon the truth of Scripture rather than
upon the opinions of men.

II. Soundness of mind is opposed to SUPERSTITION. A person in the dark sees nothing
distinctly, and is therefore very apt to form confused and erroneous ideas of every object around
him, his imagination giving to them what form and colour it pleases. Such is the situation of a
superstitious man with respect to all objects of a spiritual or religious kind--he sees nothing in
its proper form and proportion. A frequent and dangerous superstition is that which lays an
undue stress on mere external religious observances. A man, therefore, of a sound mind, while
he attributes to forms and ceremonies their true value, will not substitute them for more
substantial good. He will manifest the soundness of his mind by preferring the substance to the
form, and by endeavouring to possess the spirit of religion rather than the mere shadow of it.

III. Soundness of mind is opposed to ENTHUSIASM. Enthusiasm consists in unwarranted ideas

of the nature of the relation between us and our Creator, A man of sound mind will cherish no
extravagant notions of Divine communications. An enthusiast entertains lofty notions of
himself, and degrading conceptions of the Deity; he conceives that the course of nature is to be
regulated with a view to his interest. The ordinary rules, even of morality, must yield to his
convenience. He and his immediate connections have a peculiar dispensation: they are the
particular favourites of God, and all things are to minister to their exclusive good.

IV. Soundness of mind is opposed to SCEPTICISM or INFIDELITY. I am well aware that infidels
arrogate to themselves the distinction of being the only sound reasoners, and charge believers
with credulity and superficial views. But the charge may justly be retorted on themselves: they
do not possess a sound mind; for the body of evidence by which Christianity is established is
incomparably superior to that by which any historical fact, or any other tenets whatever, have
been supported,

V. Soundness of mind is opposed to INSENSIBILITY, or INDIFFERENCE to THE GREAT OBJECTS OF

RELIGION. If you saw a man bartering his estate for a childish toy, or labouring to accomplish
some object in its nature evidently unattainable, or using the greatest exertions and the most
powerful means to effect some frivolous or contemptible purpose; or, on the other band,
struggling to accomplish some end really important by means wholly inadequate, you would say,
without hesitation, that such a man had not a sound mind. The great doctrines which religion
teaches must be either false, or doubtful, or true. That they are false can never be positively
proved. Surely, says Pascal, in a doubtful point of this most tremendous consequence, it is the
duty of every rational person to endeavour, if possible, to obtain a solution of his doubts, and to
remain no longer in suspense about a question of such immense consequence, in comparison of
which all the sorrows or happiness of this life will not bear so much as a single moments
comparison. Yet we see persons, professing, too, to be wise, and raised above the vulgar herd,
who not only doubt upon these points, but appear to be easy and composed, nay, declare their
doubts with perfect indifference, and perhaps gratify their vanity in professing them. What
words can be found to fix a name for such unaccountable folly? Yet you see the same persons
quite other men in all other respects. They fear the smallest inconveniences: they see them if
they approach, and feel them if they arrive. They pass whole days and nights in chagrin and
despair for the loss of their property, or for some imaginary blemish in their honour; and yet
these very same persons suppose they may lose all by death, and remain without disquiet or
emotion. This wonderful insensibility with respect to things of the most fatal consequence, and
that, too, in a heart so nicely sensible of the meanest trifles, is an astonishing prodigy, an
unintelligible enchantment, a supernatural blindness and infatuation. You believe the
Scriptures; you believe that there is a future life, in comparison of which this is a mere point; sit
down and contemplate the duration of it. Yet, O strange absurdity I we see everything reversed:
persons not at all interested about these fleeting moments, on account of their relation to
eternity, but very anxious about them in themselves! The Bible informs us of our danger, and
must be our only guide how to escape it. Here, then, is folly and unsoundness of mind in the
highest degree, that men will not search the Scriptures and be guided by the Word of God. (J.
Venn, M. A.)

Power in the Christian

And here is condemned those, both preachers and people, who have it not themselves, neither
can endure it in ethers. We commend the deep-mouthed hound, the shrill sound of the trumpet,
the loud report of the piece; yet cannot away with, care not for the spirit of power and resolution
in a Christian. Is not power appropriated to God? Did not Christ speak with authority and
power, and not as the Scribes? For can a soldier be too strong? a traveller over-well limbed? then
may a Christian be too well fenced, armed. Must he not wrestle with principalities and powers?
combat with the sons of Anak? tread upon the lion and the ape? And who can tell what weight
may be put on his shoulders for time to come? Will we not provander our beast for a long
journey? rig our ships for a rough passage? build them strong for a long voyage? bead our staff
before we leap? And shall we never fortify the inner man, repair the battered bark of our souls,
nor try the truth of that stilt which must help us to heaven? Wherefore, gather spiritual
greatness, strive for this strength, and purchase this power by all means possible, and that thou
mayest do these things. (J. Barlow, D. D.)

Sinful fear of God

One of our poets gives a grim picture of a traveller on a lonesome road, who has caught a
glimpse of a frightful shape close behind him--
And having once turned round walks on,
And turns no more his head.
 The dreadful thing is there on his very heels, its breath hot on his check; he feels it though he
does not see, but he dare not face round to it; he puts a strong compulsion on himself, and, with
rigidly fixed face, strides on his way, a sickening horror busy with his heart. An awful image that,
but a true one with regard to what many men do with their thoughts of God! They know that
that thought is there, close behind them. They feel sometimes as if its hand were just coming out
to be laid on their shoulders, and to stop them. And they will not turn their heads to see the Face
that should be the love, the blessedness, the life of their spirits, but is--because they love it not--
the terror and freezing dread of their souls. (A. Maclaren, D. D.)

A sound mind
Dr. Arnold, of Rugby, gives, in one of his letters, an account of a saintly sister. For twenty
years, through some disease, she was confined to a kind of crib; never once could she change her
position for all that time. And yet, said Dr. Arnold, and I think his words are very beautiful, I
never saw a more perfect instance of the power of love and of a sound mind. Intense love, almost
to annihilation of selfishness; a daily martyrdom for twenty years, during which she adhered to
her early-formed resolution of never talking about herself; thoughtful about the very pins and
ribbons of my wifes dress, about the making of a dolls cap for a child, but of herself--save as
regarded her improvement in all goodness--wholly thoughtless; enjoying everything lovely,
graceful, beautiful, high-minded, whether in Gods works or mans, with the keenest relish:
inheriting the earth to the fulness of the promise; and preserved through the valley of the
shadow of death from all fear of impatience, and from every cloud of impaired reason which
might mar the beauty of Christs glorious work. May God grant that I might come within one
hundred degrees of her place in glory! Such a life was true and beautiful. But the radiance of
such a light never cheered this world by chance. A sunny patience, a bright-hearted self-
forgetfulness, a sweet and winning interest in the little things of family intercourse, the Divine
lustre of a Christian peace, are not fortuitous weeds carelessly flowering out of the life-garden. It
is the internal which makes the external. It is the force residing in the atoms which shapes the
pyramid. It is the beautiful soul which forms the crystal of the beautiful life without.
Latent power in churches
It is impossible to over estimate, or rather to estimate, the power that lies latent in our
churches. We talk of the power that was latent in steam--latent till Watt evoked its spirit from
the waters, and set the giant to turn the iron arms of machinery. We talk of the power that was
latent in the skies till science climbed their heights, and, seizing the spirit of the thunder,
chained it to our surface, abolishing distance, outstripping the wings of time, and flashing our
thoughts across rolling seas to distant continents. Yet what are these to the moral power that lies
asleep in the congregations of our country and of the Christian world? (T. Guthrie, D. D.)

True fearlessness
When young Nelson came home from a birds-nesting expedition, his aunt chided him for
being out so far into the night, and remarked, I wonder fear did not make you come home.
Fear, said Nelson, I dont know him. Fit speech for a believer when work ing for God. Fear?
I do not know it! What does it mean? The Lord is on our side? Whom shall we fear? If God be
for us, who can be against us? (C. H. Spurgeon.)

Unwarrantable fearlessness
When William Rufus heard of a rebellion at Le Mans, he flung himself, at the news of it, into
the first boat, and crossed the channel in the teeth of a storm. When his followers remonstrated
with him, he contemptuously replied, Kings never drown. (H. O. Mackey.)
Christian courage
Some of the Indian chiefs having become the open enemies of the gospel, Mr. Elliot--
sometimes called the Apostle of the American Indians--when in the wilderness, without the
company of any other Englishman, was at various times treated in a threatening and barbarous
manner by some of those men; yet his Almighty Protector inspired him with such resolution,
that he said, I am about the work of the great God, anal nay God is with me; so that I fear
neither you nor all the sachims [or chiefs] in the country. I will go on, and do you touch me if
you dare. They heard him and shrank away. (W. Baxendale.)

Intellectual virtues
1. Intelligence, which is that act of reason whereby we understand every particular
concerning everything.
2. Science, which is that act of reason whereby we know all truth in all things.
3. Sapience, which is that act of reason whereby we understand and perceive what will
follow from everything.
4. Prudence, which is that act of reason whereby we observe the fittest opportunities for the
effecting of all things.
5. Art or skill, which is that act of reason whereby we know how to effect everything most
skilfully. (J. Barlow, D. D.)

A sound mind not easily attained

We may perceive that sound minds are not easily come by, whatsoever the world may judge.
Some think themselves wise with a little wit, as others do themselves rich with no great wealth.
(J. Barlow, D. D.)

Power, love, and a sound mind are of absolute necessity for a resolute
Christian, preacher, or private person
For power without love can work, but will not. Love without power would work, but cannot.
And power and love can and will, but a sound mind is requisite to guide both. (J. Barlow, D. D.)

Contagion of fear
Speaking of his experiences in battle, a soldier-writer says, How infectious fear is; how it
grows when yielded to; and how, when once you begin to run, it soon seems impossible to run
fast enough; whereas, if you can manage to stand your ground, the alarm lessens, and
sometimes disappears. (H. O. Mackey.)

Needless fear
A lady was wakened up one morning by a strange noise of pecking at the window, and when
she got up she saw a butterfly flying backwards and forwards inside the window in a great fright,
because outside there was a sparrow pecking at the glass, wanting to reach the butterfly. The
butterfly did not see the glass, but it saw the sparrow, and evidently expected every moment to
be caught. Neither did the sparrow see the glass, though it saw the butterfly, and made sure of
catching it. Yet all the while the butterfly, because of that thin, invisible sheet of glass, was
actually as safe as if it had been miles away from the sparrow. It is when we forget our Protector
that our hearts fail us. Elishas servant was in great fear when he awoke in the morning and saw
the city of Dothan eocompassed with horses and chariots and a great host; but when his eyes
were opened at the prayer of the prophet, his fears vanished, for he beheld the mountains full of
horses and chariots of fire. Thou wilt keep him in perfect peace whose mind is stayed on Thee,
because he trusteth in Thee. The Lord shall preserve thy going out and thy coming in from this
time forth and for evermore. (James Inglis.)

Love casting out fear

The love of God casts out all other fear! Every affection makes him who cherishes it in some
degree braver than he would have been without it. It is not degrading to this subject to remind
you of what we see away far down in the scale of living beings. Look at that strange maternal
instinct that in the lowest animals out of weakness makes them strong, and causes them to
forget all terror of the most terrible at the bidding of the mighty and conquering affection. Look
at the same thing on the higher level of our own human life. It is not self-reliance that makes the
hero. It is having the heart filled with passionate enthusiasm born of love for some person or for
some thing. Love is gentle, but it is omnipotent, victor over all. It is the true hero, and martyr if
need be, in the human heart! And when we rise to the highest form of it--namely, the love which
is fixed upon God--oh I how that should, and if it be right, will, strengthen and brace, and make
every man in whom it dwells frank, fearless, careless of personal consequences. (A. Maclaren, D.
D.)

Power of love
Some time ago a poor fellow, who had been in penal servitude many years, came back to
Manchester. He called on an old friend, a teacher of a ragged school, and in course of
conversation said, Can you tell me where Mr. Wright lives? The teacher replied, Did you know
Mr. Wright? The man answered Yes; after I was sent to prison I was hardened; I cursed God,
and the judge and jury; I cursed myself, and I cursed the prison; and in my rage I tried to
commit suicide; but that day Mr. Wright came into my cell, and knelt down and prayed for me. I
would not kneel at first; but when I saw the old gentleman kneel down, and saw his tears
trickling down his cheeks, I could not help myself, and I also knelt down and prayed; and that
day I gave God my heart. When I came out of prison, I made up my mind to seek him and thank
him for his kindness to me. The teacher said, Ah, my friend, Mr. Wright has been dead a long
time. The converted thief exclaimed, Dead! Mr. Wright dead! The teacher said, Yes, he is
dead; but the same Spirit which prompted him to kneel down in your cell is in a Person whom I
know, who can bless you in every time of need. He exclaimed, Please tell me his name? The
teacher said, is name is Jesus Christ. (W. Birch.)

2TI 1:8
Be not thou therefore ashamed of the testimony of our Lord, nor of me His prisoner.

Not ashamed of Christianity

It was natural and right that an old warrior whose armour was worn with use should charge
the young soldier to bear himself bravely in the war. Cowardice is bad always, whether in the
physical heroisms of the battle-field, or the moral heroisms of common duty. We are cautioned
against being ashamed! And shame is the child of doubt as well as the child of fear!

I. WE SHOULD NOT BE ASHAMED OF A TESTIMONY FOR CHRIST, BECAUSE CHRISTIANITY GIVES THE
TRUE READING OF OUR MORAL NATURE. What are we? Apart from Christ, the world is just as much
divided in its philosophical schools on this question as ever it was. The Utilitarian moralists
enthrone the selfish instinct, and make the foundation of morals mere utility, or the greatest
happiness principle; they test the morality of actions by their consequences, as if it were possible
to trace them through all their sequences to their ultimate results, as if a man could thus judge,
unless all the future ages were before him. But in setting up this standard, with one sharp and
almost contemptuous sweep, they cut away the entire moral nature of man. Conscience has no
place in their creed. My own belief, says Mr. Mill, is that the moral feelings are not innate, but
acquired. Surely a fearful reading of human nature! Let us make man in our image becomes
only a morbid dream of some early dramatist of creation! How this theory of human nature
would, if adopted, ultimately affect society may perhaps best be understood by another sentence
of Stuart Mill--The proper limit to self-indulgence is that one shall neither hurt himself nor
hurt others. Imagine this, a man is not to consult conscience, or the sense of right and wrong,
he is neither to be cheered by conscience nor to be scourged by remorse, but is suffered to take
his stand amongst his fellow-beings, as a mere conscience-less, calculating machine, weighing
not the moral wrong, but the outward harmfulness of self-indulgence. If I turn from the school
of Buckle and Mill to the modern scientific school, if captivated by the discoveries of modern
science, I sit as a disciple at the feet of Huxley or Darwin, my power to realise any lofty
conception even of this present life is gone! I feel like a man who has saved his purse and lost his
gold, or who has kept safely the golden frame but lost the portrait it contained. Let us look at
their position! We are declared to be the last and noblest form of a long series of developments;
we trace these back to the elementary types of life. It may constitute a theory of physical nature,
it cannot constitute a theory of human nature. It has no explanation whatever of the past of our
race. Yes, the gospel makes us feel the grandeur of life as life; its rewards here are moral, its
punishments the same. Instead of bidding us to think alone on consequences, it reminds us that
God searcheth the heart. Its garland of victory is the well done of conscience, its scourge of woe
is the agony of remorse.

II. WE SHOULD NOT BE ASHAMED OF CHRISTIANITY, BECAUSE IT GIVES THE TRUE READING OF
MANS RELIGIOUS NATURE. Man must worship. We all admit that. History proves it. A nation
without its altars is as undiscoverable as a firmament without its stars! But what says Paul to
Timothy?--This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into
the world to save sinners, This charge I commit unto thee, son Timothy. Yes! Yes! this was the
message! Christ the Saviour of men! This it is that comes home to the heart and conscience of
humanity everywhere. This is the great message we preach in the face of all modern endeavours
to give the gospel only a place in the religions of the world. Yes! how that meets the soul-needs
of man! Conscience is at rest beneath that cross where Christ the Lamb of God taketh away the
sins of the world. Pardon, virtue, self-denial, sacrifice, peace, hope, joy, love, these are the
growths of the Christian life--these blossom on no other tree but the Tree of Life.

III. WE SHOULD NOT DE ASHAMED OF CHRISTIANITY, BECAUSE IT GIVES THE TRUE READING OF
MANS HUMAN LIFE. Whatever the old theologies may have said, human life is divine. I mean by
that, that the world into which we are born finds place and play for all our varied human
faculties. It is manifest that mans nature is a mistake, and the world a mistake, if a man is to
move on in a region of Asceticism, or a transcendental region of Mysticism. Take this life! I say
this is a beautiful world to live in. It is a world of colour! It is a world of sound! It is a world of
mystery! It is a world of enterprise! It is a world of motion! It is a world of taste! It is a world, in
fact, full of manifestations of adaptation to the being to be placed upon it by God. Now, if it were
worldliness to touch all these things, then we are tempted to worldliness every hour, every
moment, and the world is a cruel enchantress, that meets us at every step. Surely you know well
that this is not worldliness, that Christ did not teach us it was worldliness. Mans nature too
would be a mistake. He has not only eyes to lift to heaven and knees to bend to earth, he has
hands to toil with, a home to care for, a country to serve, and a whole round of earthly duties to
discharge. Still it is a charge brought against Christianity that it is indifferent to human culture
and affection. Now, I do admit this, that a mans personal relation to God is the first question
which the gospel of Christ deals with: he is to be brought nigh by the blood of Christ, to be a
temple of the Holy Ghost, to rejoice in a spiritual sonship. But it is also true that all other duties
and relationships are lifted into higher spheres, and ruled by higher motives. Christianity is not
responsible for the perversion of ascetics, nor is it responsible for the abuse of worldlings. The
Christians of Apostolic times must keep themselves unspotted from the world, not by avoiding
the very possibility of its stains, but by a life in God which preserves them from the power of evil.
And so must we: the difficulties of the case are the difficulties of moral life. Christianity
consecrates the life of the family, the life of the city, the life of the state.

IV. WE SHOULD NOT BE ASHAMED OF A TESTIMONY FOR CHRIST, FOR CHRISTIANITY GIVES A TRUE
READING OF LIFE, IN CHRIST HIMSELF. Christ is not only a Teacher; Christ is not only a Saviour;
though He is both these. Christ is Christian life! He is His own religion alive and in action! When
we study Christianity, we not only study the Evangels and the Epistles; we study Christ, Christs
life is the ideal of all Christian life! As such I ask you to mark its practical side; its human side;
its relation to all the interests, physical, social, and divine of the world Christ came to ransom
and to save. Christs hours of prayer occupied much of His earthly life, but He was not one-sided
in His life. How active He was--He went about doing good. How reasonable He was--He
reasoned with the Jews out of their Scriptures. How home-loving He was--He abode at the
house of Martha, and her sister Mary. How lifes cheerful pleasures found Him a sharer in them-
-His first miracle was wrought at the marriage feast of Cana in Galilee. How social He was--He
dined at the house of the Pharisee. How actively compassionate He was--He healed all their
sick. How wonderfully He carried the golden thread of the heavenly through the warp and woof
of the earthly life. Oh! it is something beautiful indeed to possess that life. In all your
experiences of emotion, awe, reverence, tenderness, it is not enough to feel the thrill of mere
sensation. As Christ was consecrated to His Father, so must we be to Him!

V. WE SHOULD NOT BE ASHAMED OF THE TESTIMONY OF CHRIST, FOR CHRISTIANITY NEGLECTED

WRONGS OUR NATURE. All truth neglected wrongs our nature! I mean scientific truth, as well as
religious truth. If I believe the world goes round, and if to propitiate priests, or to provide for
some supposed protection of the Churchs creed, I say the world does not go round, I wrong my
mind. If I reject religious truth, I wrong my mind in the worst sense; I wrong my conscience and
my heart. That man is to be pitied who bears about with him the murdered body of truth! There
are such men, they know the gospel, they need no further commendations of it to the conscience
and the heart. I say Divine demonstration has been made to the faculty of judgment, and to the
faculty of feeling. And yet as the apostle says, They know not the truth. They perpetuate that
hideous immorality of bartering their souls for ease, pleasure, and sin! Verily he that knew his
Lords will and did it not, shall be beaten with many stripes.

VI. WE SHOULD NOT BE ASHAMED OF A TESTIMONY FOR CHRIST, BECAUSE CHRISTIANITY IN ALL
THESE SCENES STANDS ALONE. Its position is unique! This one thing we know, that a Saviour such
as I have been speaking of, is none other but Christ. If there is, and we are to be confronted with
some new Saviour, it is time that the criticisms of the day gave us a new Christ. We exhaust
other subjects, but we never exhaust Christi With admiring and adoring homage we take our
stand behind the Cross, and say to a world that wants a Saviour--Behold the Lamb of God that
taketh away the sins of the world. Produce your cause, says the Most High to all who would
now declare His Anointed One! Beside Me, there is no Saviour! (W. M. Statham, M. A.)

Power of personal testimony

Mr. Blackwood was the means of my conversion twenty-four years ago. And what was it that
laid hold of me? I was then as worldly a young man as any in London, but I went to hear him
speak at Streatham, having given a promise to do so to the young lady who was afterwards my
wife, and is now in heaven. The sermon did not produce much impression upon me, but
afterwards Mr. Blackwood walked up to me, and put his hand on my shoulder, and in his own
loving way said: Dear friend, I do not think that I have seen you at this meeting before. Are you
a Christian? I know Christ; I have proved Him; do you know Him? I had to say, No, I do not.
What the sermon did not do that testimony did, and I had no peace until I found the Saviour two
days afterwards. Twenty-four years have passed since then; eighteen of them I have spent
amongst the poor of the East of London, and I am more persuaded than ever that what the
Church of Jesus Christ needs is not mere oratory, mere eloquence, mere wealth, but men who
not only bear Christs name, but come right out for Him, so that no one in their senses can doubt
their being children of God. (A. G. Brown.)

Cowardice rebuked
Thirty years ago, more or less, there was a boy in Scotland who would go to sea. His name was
James, and his father was a respected citizen of a good town six miles from the sea. On Jamess
first voyage to Calcutta he kept up the habit of praying in the forecastle before turning in to his
hammock, for he had been accustomed to do so regularly at home. Nobody said anything to him
on the matter, but Bob Shearer, an able seamen, watched him. In Calcutta some of the seamen
left the ship, and others were engaged in their place to work the ship home. One of these was a
rough, whose name was Robert. Hence he was called English Bob, and Shearer was called
Scotch Bob. One night, soon after the homeward voyage began, James was on his knees, when
the eye of English Bob happened to fall on him. I declare, he cried, with an oath, heres a
younker praying. Did you ever? And thereupon he flung a heavy shoe at his head with excellent
aim. Before James had time to rise Scotch Bob had the coward by the throat and told him to
come upstairs and settle with him at once. The result was that English Bob got soundly and
wholesomely thrashed. That night James went into his hammock without praying. But he had
not time to fall asleep before Scotch Bob came and pitched him out. What do you mean, you
young coward? Say your prayers like a man! Do you think Im going to fight for you and be
disgraced in this way? And so James never again failed to kneel before he slept, and feels to this
day that his being ashamed of his Father in heaven and of the Saviour who died for him was well
rebuked by the friendly courage of Bob Shearer. Long after, when his name had a title before it,
and he was at the head of his profession, James had pleasure in finding Bob Sbearers mother,
and bringing her to visit the mother who had taught him to pray. This story is related by James
himself.
True friendship
Let me ask you a question. What would you take for the greatest proof of downright
friendship a man could show you? That is too hard a question to answer all at once. Well, I
may be wrong, but the deepest outcome of friendship seems to me, on the part of the superior at
least, the permission, or better still, the call, to share in his sufferings. (Geo. Macdonald.)

Definition of a friend
What is a friend but one whom I can trust; one who, in sorrows hour, will mingle his tears
with mine; one on whose support I can reckon when my back is at the wall! (T. Guthrie, D. D.)

According to the power of God.

What power of God? has been asked. Not according to the power we get from God, but
according to the power which God has displayed towards us in our calling and in our marvellous
salvation. In other words, God with great power has succoured us; surely we may be confident
that He will never leave us, never desert us; but in the hours of our sorest trouble incurred for
Him will keep us and will bring us safely through it. (H. D. M. Spence, M. A.)

2TI 1:9
Who hath saved us, and called us with an holy calling.

The people of God effectually called in time

I. We may, in the first place, inquire wherein this heavenly and holy calling is, or what such
are represented in scripture as called to.
1. They are called, in the first place, it is said, out of darkness into marvellous light.
2. And then they are said, again, to be called to the obtaining of the glory of the Lord Jesus
Christ. But then they are called to the knowledge of Jesus as the way to eternal life,
and to simple and humble faith in Him, and to see such glory in Him as shall lead them
to find Him to be to them everything they can need, and possessed of everything they can
receive and enjoy here and for ever.

II. BUT THEN HOW IS THIS ACCOMPLISHED? We say, by the Spirit; it is the Spirits work. But
then He condescends to work by means, though He can work without means or by means, as He
pleases. Generally speaking, the means is the Word of God, applied by His own almighty power
and influence to the soul.

III. BUT THEN HOW ARE WE TO TRACE THIS? The text teaches us to trace it, not to anything in
the creature, or any thing that distinguishes those who partake of that heavenly calling from
those who never partake of it, but to the sovereign and rich and distinguishing grace of the great
Jehovah. Not according to our works, but according to tits own purpose and grace which was
given us long before we were born or had any existence, given us in Christ Jesus our spiritual
Head, given us in Him before the world began. You will find this great change described by
emblems, which imply altogether the incapacity of man to accomplish it, and imply that he can
have nothing in him to deserve it or merit it. It is called, you know, in one place, a resurrection--
what none but God can possibly accomplish. (W. Wilkinson, B. A.)

Effectual calling, with its fruits

I. The nature and extent of the gospel-call.

1. We read in Scripture of an universal or general call, directed to all that live under the
gospel. The invitation runs in the most comprehensive terms, that none may think
themselves excluded. Salvation by faith in Christ was first proposed to the Jews, but
upon their peremptory refusal it was offered without distinction to the Gentiles, who
received it gladly; from which time the partition-wall has been broken down, and in
every nation, they that fear God and work righteousness may be accepted of Him. But
here, it must be carefully observed, the gospel-call is of a moral nature, and addressed to
our reasonable powers. The blessed Jesus does not force men into His service by offering
violence to their understanding and will; but convinces the former by setting the
important truths of religion before it in a just and amiable light; and influences the latter
by motives and arguments proper to dispose it to act agreeable to such conviction. If men
complain their powers are broken, and that of themselves they cannot comply with the
 calls of God in His Word, He has directed them where to seek for necessary assistance,
and has exalted His Son Jesus to give repentance, as well as remission of sins. So that if
men finally refuse the gospel salvation, it will appear to have been owing more to a want
of will than of power.
2. Besides this general call of the gospel, there is a more particular and personal call, when
the Holy Spirit shines into the mind with such irresistible light as convinces the
judgment, awakens the conscience, and engages the will to a compliance with every part
of its duty.

II. We are to inquire into THE AUTHOR OF EFFECTUAL CALLING, which my text says is GOD. If
ministers had the tongues of angels, they could not of themselves prevail with sinners to believe
and obey the gospel. By the representation the Scripture gives of the deplorable condition of
fallen man, it is further evident that his effectual calling must he from God; for it says, that his
under standing is darkened, and alienated from the life of God. That his will and affections are
under invincible prejudices against virtue and goodness, and strongly biassed to sin and folly;
nay, that he is a slave to the devil, and carried captive by him at his pleasure. Is it not reasonable
to conclude the necessity of a Divine agency, in order to accomplish the mighty change? Besides,
effectual calling is compared in Scripture to those wonderful works that are peculiar to God
Himself. It is called a New Creation, and a resurrection from the dead; nay, tis compared to the
mighty power of God, which was wrought in Christ when He was raised from the dead (Eph
1:19).

III. We are now to consider the properties by which this call of the spirit is described.
1. It is secret, God does not call sinners wish an audible voice, but by secret and powerful
impressions upon their souls.
2. It is a personal call; ministers draw the bow at a venture, but the Spirit of God directs the
arrow to the breast, where it is to enter.
3. Effectual calling is under the direction of She sovereign will and pleasure of God, as to the
time, and manner, and means of it. Some are called into the vineyard at the third hour;
others at the sixth, and others not till the eleventh hour. The manner of Gods calling
men into the kingdom of grace is no less various. The like variety may be observed in the
means of effectual calling. Some have been awakened by a sermon, others by remarkable
providence. Some by reading the Holy Scriptures, or heel,s of devotion; and others by
religious conversation, meditation and prayers.
4. Effectual calling is without any regard to our works: so says the apostle in the text, He
has called us not according to our works.
5. The effectual calling of the Holy Spirit is always successful.

IV. We are to consider THE FRUITS AND CONSEQUENCES OF EFFECTUAL CALLING. Before their
conversion they were in a state of darkness, slavery, corruption and death; now they are
delivered from all this misery, and made partakers of the privileges of the children of God. But
the more immediate consequences of effectual calling may be comprehended under these three
particulars.
1. The first is, regeneration, or the new nature.
2. Sanctification by the Holy Spirit is another consequence of effectual calling.
3. A certain prophet of salvation. (D. Noel.)

Effectual calling
 I. I AM TO SHOW WHAT THE EFFECTUAL CALL IN THE GENERAL IS. All effectual call is opposed to
an ineffectual one. An effectual call is the call that gains its real intent; that is to say, when the
party called comes when called. To apply this to our purpose, all that hear the gospel are called;
but,
1. To some of them it is ineffectual, and these are the most part of gospel-hearers, For many
be called, but few chosen (Mat 20:10). They are called, invited; but it is but the singing
of a song to a deaf man that is not moved with it (Pro 1:24).
2. To others it is effectual, and these are but few (Mat 20:16).

II. I COME NOW TO SHOW WHO THEY ARE THAT ABE THUS EFFECTUALLY CALLED. The text tells us
that this effectual call is according to Gods purpose and free grace in Christ.
1. It is men, and not fallen angels, that are called.
2. It is some men, and not others, that are called effectually, and these naturally in as bad
and sinful a condition as others (Eph 2:12).
3. It is for the most part those who have the least advantages as to their outward condition
in the world (1Co 1:26-28).

III. I proceed to show whence and whither they are called who are effectually called.
1. Called out of the world that lieth in wickedness (1Jn 5:19). And hence the Church has its
name in the prophetical and apostolical writings, Ekklesia; i.e., a company called out
from among others, a gathered congregation.
2. Called unto Jesus Christ, and through Him to the blessed society of another world.

IV. I proceed to show what makes the call effectual to some, when it is not so to others.
Negatively.
1. It is neither the piety, parts, nor seriousness of those who are employed to carry the
gospel-call to sinners (1Co 3:7).
2. Neither is it one that uses his own free will better than another does (Rom 9:6).
Positively. We may say in this case, Not by might, nor by power, but by the Spirit of the
Lord.

V. IT MAY BE ASKED, WHAT NECESSITY IS THERE FOR THEIR BEING THUS CALLED? The necessity of
it is manifest to all that know their natural case.
1. They are far off (Eph 2:13), far from God, and Christ, and all good (Eph 2:12). Hence the
call is, Draw nigh to God.
2. They are hard and fast asleep, and they need this call, Awake, thou that sleepest, and
arise from the dead, and Christ shall give thee light (Eph 5:14).
3. If they were awakened they know not where to go to (Act 2:37).
4. If they did not know where to go to, they are not willing to go thither (Joh 5:40).
5. If they are willing to go to Christ, yet being awakened, they dare not venture, guilt so
states them in the face, Thou saidst, There is no hope (Jer 2:25).
6. If they durst come, yet they cannot come, unless they be drawn (Joh 6:44).

VI. I shall more particularly explain the nature of effectual calling. It is the work of the Lords
Spirit.
1. On the understanding.
 (1) An illumination of the soul from Mount Sinai.
(2) An illumination of the soul from Mount Zion.
2. On the will of the sinner. This faculty of the soul needs also a saving work of the Spirit
thereon, being fearfully depraved in the state of nature (Rom 8:7). Now, the Spirits work
on the will is, the renewing of it (Eze 36:26). (T. Boston, D. D.)

Salvation altogether by grace

It is somewhat remarkable--at least it may seem so to persons who are not accustomed to
think upon the subject--that the apostle, in order to excite Timothy to boldness, to keep him
constant in the faith, reminds him of the great doctrine that the grace of God reigns in the
salvation of men.

I. Very carefully let us consider the doctrine taught by the apostle in this text.
1. The apostle in stating his doctrine in the following words, Who hath saved us, and called
us with an holy calling, not according to our works, but according to his own purpose and
grace, which was given us in Christ Jesus before the world began, declares God to be the
Author of salvation--Who hath saved us and called us. The whole tenor of the verse is
towards a strong affirmation of Jonahs doctrine, that salvation is of the Lord. To say
that we save ourselves is to utter a manifest absurdity. We are called in Scripture a
temple--A holy temple in the Lord. But shall any one assert that the stones of the edifice
were their own architect? No: we believe that God the Father was the architect, sketched
the plan, supplied the materials, and will complete the work. Shall it also be said that
those who are redeemed, redeemed themselves? that slaves of Satan break their own
fetters? Then why was a Redeemer needed at all? Do you believe that the sheep of God,
whom He has taken from between the jaws of the lion, could have rescued themselves?
Can the dead make themselves alive?
2. We next remark that grace is in this verse rendered conspicuous when we see that God
pursues a singular method--Who hath saved us and called us. The peculiarity of the
manner lies in three things--first, in the completeness of it. The apostle uses the perfect
tense and says, who hath saved us. Believers in Christ Jesus are saved. This
completeness is one peculiarity--we must mark another. I want you to notice the order as
well as the completeness: who hath saved us and called us. What I saved us before He
called us? Yes, so the text says. But is a man saved before he is called by grace? Not in his
own experience, not as far as the work of the Holy Spirit goes, but he is saved in Gods
purpose, in Christs redemption, and in his relationship to his covenant Head; and he is
saved, moreover, in this respect, that the work of his salvation is done, and he has only to
receive it as a finished work. In the olden times of imprisonment for debt, it would have
been quite correct for you to step into the cell of a debtor and say to him, I have freed
you, if you had paid his debts and obtained an order for his discharge. Well, but he is still
in prison. Yes; but you really liberated him as soon as you paid his debts.
3. When a speaker desires to strengthen his point and to make himself clear, he generally
puts in a negative as to the other side. So the apostle adds a negative: Not according to
our works. The worlds great preaching is, Do as well as you can, live a moral life, and
God will save you. The gospel preaching is this: Thou art a lost sinner, and thou canst
deserve nothing of God but His displeasure; if thou art to be saved, it must be by an act
of sovereign grace.
4. My text is even more explicit yet, for the eternal purpose is mentioned. The next thing the
apostle says is this: Who hath saved us, and called us with an holy calling, not according
to our worlds but according to His own purpose. Mark that word--according to His
 own purpose. Do you not see how all the merit and the power of the creature are shut
out here, when you are saved, not according to your purpose or merit, but according to
His own purpose?
5. But then the text, lest we should make any mistake, adds, according to His own purpose
and grace. The purpose is not founded on foreseen merit, but upon grace alone. It is
grace, all grace, nothing but grace from first to last.
6. Again, in order to shut out everything like boasting, the whole is spoken of as a gift. Do
notice that, purpose and grace which He gave us--not which He sold us, offered us,
but which He gave us.
7. But the gift is bestowed through a medium which glorifies Christ. It is written, which was
given us in Christ Jesus. We ask to have mercy from the well-head of grace, but we ask
not even to make the bucket in which it is to be brought to us; Christ is to be the sacred
vessel in which the grace of God is to be presented to our thirsty lips.
8. Yet further, a period is mentioned and added--before the world began. Those last words
seem to me for ever to lay prostrate all idea of anything of our merits in saving ourselves,
because it is here witnessed that God gave us grace before the world began. Where
were you then? What hand had you in it before the world began?

II. SHOW THE USES OF THIS DOCTRINE. I would that free grace were more preached, because it
gives men something to believe with confidence. (C. H. Spurgeon.)

Gods plan for mans salvation

I. THE ORIGIN OF OUR SALVATION. Three facts claim our notice.

1. It is with God. The last clause of the preceding verse shows to whom the pronoun who
refers--According to the power of God. It is God the Father to whom the apostle
alludes. The Bible everywhere preserves the distinction between the origin and the
means of our salvation. The last it invariably ascribes to God the Son: the first it as
invariably ascribes to God the Father. In Eph 2:4-7 we have a striking instance of this. In
verse 5, it is with Christ; verse 6, by Christ; verse 7, through Christ. But all these
expressions are introduced by the statement in verse 4, But God, who is rich in mercy,
for His great love wherewith tie loved us, etc. And so, in the text, the apostle says it is in
Christ Jesus; but it originates so entirely with God the Father, that He is said to have
saved us. This Scripture distinction does away with the only apparently plausible
objection that has been raised against the atonement of Christ--viz., that it represents the
Father as unwilling to save sinners, or as needing to be appeased. The eternal Father,
and the suffering Son, are united in one ascription of praise. In all our doctrinal
statements, and in all our expressions of praise, let us give honour to both.
2. It is in His own purpose and grace. The idea of a purpose resulting from grace alone is
prominent here. Our salvation not only originates with God, but in His gracious purpose
alone.
(1) It is not the result of necessity. Even acts of grace are sometimes necessary. The
public voice demands them--the interests of the empire require them--the weakness
of the government renders them expedient. Nay, the claims of justice itself may be
satisfied, and grace steps forward. No voice in heaven--on earth--in hell--could have
demanded salvation for guilty men. Believer, your damnation would not have
tarnished His glory. Your salvation originated in His own purpose and grace.
(2) It was not from the impulse of others. A generous heart is sometimes sluggish. It
needs to be excited. One word from another has often stirred to benevolent action.
 Our merciful God needed no stimulus. It was not the offer of Jesus to die for us which
roused Him to save us--ii only met His own gracious desire. No pleading of angels or
of men impelled Him. His loving heart did not wait for either. A few years ago a
vessel was wrecked on the coast at Scarborough. It was in the night. The signals of
distress aroused the crew of the lifeboat; the men were on the cliff, looking out and
pitying; but the danger was so great that they stirred not. As soon as it was light
crowds gathered on the spot. One voice was heard. It was the voice of a stranger.
Pointing to the wreck, it appealed to the lifeboats crew. It reached the hearts of the
men. The boat was launched and manned. Soon it returned, bearing the saved ones
to the shore. About the same time another wreck occurred on the same coast. It was
the dead of night. A daughter and her father were sleeping in the lighthouse. The
signal of distress awoke the young woman. She saw the peril. No voice was near to
stir her to the deed of mercy. She aroused her father. Solitary and unstimulated they
entered the boat--the wreck was reached--the wrecked ones were borne back in
safety. Both deeds were noble; but you see the difference. The impulse from another
stirred the crew of the lifeboat. No impulse was needed to stir the heart of Grace
Darling. All illustrations must fail us; but we are speaking of Him who needed no
impulse--waited for none--but acted at once from His own gracious purpose.
(3) It was not by the counsel of others. The phrase His own purpose here is expressive.
The generous heart is sometimes perplexed. It needs no stimulus, but it needs
counsel. Difficulties stand in the way of following out its own promptings. Its
language often is--Oh! tell me what I can do to save him. How gratefully it
welcomes the happy thought which removes all its perplexities. Davids heart
yearned towards Absalom, but his kingly office stood in the way of indulging a
fathers wishes. How welcome were the counsels of the woman of Tekoah, when she
threw herself in his way to plead for the guilty one. But God was His own counsellor
in mans salvation. He had no counsellor in creation--no architect. He was His own.
He has no counsellor in providence. He needs no minister to advise, or privy council
to deliberate--He is His own. It was yet more true as to mans salvation. It is the
mystery of His will, according to His good pleasure, which He hath pursued in
Himself (Eph 1:9). He had no counsellor. No one can divide the honour with Him.
3. It is not according to our works. The apostle here intends to put good works in their right
place; not to set them aside. By good works he invariably means not charities alone,
however benevolent--nor prayers alone, however devout: he includes the whole works of
a holy life. The daughter of Jairus was raised by Jesus. Think you not that, as the thrill of
returning life passed through her veins, her first emotion would be that of love to Him
who had rescued her from the grave, and that ever after she would be anxious to show it
by every act which gratitude prompted? But Jesus raised her from His own gracious
purpose. Her subsequent acts were the effect, not the cause.

II. THE MEANS OR METHOD OF OUR SALVATION. Three facts deserve attention.
1. It is in Christ. Paul teaches this: It is according to His own purpose and grace; but he
adds, which was given us in Christ Jesus. No views of Gods purposes are right, then,
which separate them from Christ Jesus. God has revealed no purpose except in Him. His
very mercy, full as it is, knows no channel except through Him. Most men are ready to be
saved--nay, wish it. The hard lesson for some to learn is, salvation by Christ. Strange that
it should be so. The method which most honours God is the most suited to us.
2. It is by Gods calling.
3. This calling is holy. The Apostle Paul has clearly explained his own meaning (2Th 2:13-
14). We pause not now to reason with those who would make it a salvation to sin, and not
 from sin. The text points higher than this. It is not enough to say that we are saved in the
way of holiness: our very calling is holy--holy in its design, and holy in its spirit. It
breathes spiritual purity, as well as life into the soul--A portion of the pure atmosphere of
heaven itself. There is no calling by God which is not a holy calling. He stamps His own
image as His own mark upon every soul He calls and saves. There are three classes to
whom we wish especially to apply these statements.
(1) To those inquiring after the way to salvation. Inquirer; we compared our text to a
miniature map of the way of salvation. Take care that you follow it. John Bunyans
Pilgrim found his way out of the City of Destruction easily enough when alarmed.
But his own mistakes, and the misleadings of others, led him into many perils. Nor
was it until Evangelist met him the second time, and set him right, that he found the
wicket gate, and the only way to the Celestial City. Take this verse with you at the
beginning of your journey. Study it well. It will preserve you from serious perils to
your salvation.
(2) To those who object to Gods plan of salvation. Our reference now is to those who
object on the ground of its supposed tendency. It is thought by some that a salvation
so arranged will check a holy life. If rightly viewed, it stimulates to it. If holiness be
not always the result of the doctrine, the cause of failure is not in the truth, but in the
heart on which it falls. When the soft fertilising shower has fallen on your garden, old
flowers give fresh signs of life, and new flowers begin to open their buds. Nay, the
seed hitherto buried, but invisible appears. And yet in one part of the garden you
look, and although the same pure rain has fallen upon it, and the same seed lies
buried beneath it, no flowers appears. The cause is not with the rain, but the soil. It
was the doctrine of salvation by grace which transformed the frivolous dissipated
young soldier of Corfu into the consistent, holy, religious hero of the Crimea--Captain
Hedley Vicars.
3. To those who despise or neglect this salvation. Does its simple easy method offend you?
How is this? The accomplishment of great ends by the simplest means is usually
regarded as the greatest achievement of wisdom. This plan is the result of Divine wisdom
alone. No other wisdom could have devised it. (Samuel Luke.)

A holy calling
St. Peter (1Pe 1:15) gives the full force of this epithet: As He which hath called you is holy, so
be ye holy in all manner of conversation. (Speakers Commentary.)

Gods call
The voice of Divine grace prevailing upon the will. This is the ruling meaning of call,
calling, etc., in the Epistles; while in the Gospels it means no more, necessarily, than the
audible invitations of the gospel (see, e.g., Mat 22:14). (H. C. G. Moule, M. A.)

A holy calling
1. For the causes of it are holy; God, Christ, the Spirit, and the Word are all said to be holy.
And the ministers, for the most part, are holy, who be instruments in this action.
2. And in regard of the end too, and the subjects from which we are called, and to which we
be called, it is a holy calling. For first, We are called from darkness to light. Secondly,
From uncleanness to holiness. Thirdly, From wicked men and devils, to the communion
of saints and angels. Fourthly, We are called from earth that is polluted, unto heaven the
holy mountain of the Lord.
 3. In the last place, this is to teach such as are called on this manner to walk worthy of their
calling. Is it a holy calling? live thou holily. Shall a prince plod in the mire, defile his
clothes, and pollute his person, by the base offices of poor subjects? How unseemly then
is it for these holy brethren. (J. Barlow, D. D.)

Christianity a holy religion

To a young infidel who was scoffing at Christianity because of the misconduct of its
professors, the late Dr. Mason said, Did you ever know an uproar to be made because an infidel
went astray from the paths of morality? The infidel admitted that he had not. Then dont you
see, said Dr. Mason, that, by expecting the professors of Christianity to be holy, you admit it to
be a holy religion, and thus pay it the highest compliment in your power? The young man was
silent.
Grace does not lightly esteem
There is sometimes the thought that grace implies Gods passing by sin. But no--quite the
contrary; grace supposes sin to be so horribly bad a thing, that God cannot tolerate it. Were it in
the power of man, after being unrighteous and evil, to patch up his ways, and mend himself so
as to stand before God, there would then be no need of grace. The very fact of the Lords being
gracious shows sin to be so evil a thing, that man, being a sinner, his state is utterly ruined and
hopeless, and nothing but free grace will do for him--can meet his need. (Anon.)

Salvation by grace
The late Rev. C. J. Latrobe visited a certain nobleman in Ireland who devoted considerable
sums to charitable purposes; and, among other benevolent acts, had erected an elegant church
at his own expense. The nobleman, with great pleasure, showed Mr. Latrobe his estate, pointed
him to the church, and said, Now, sir, do you not think that will merit heaven? Mr. Latrobe
paused for a moment, and said, Pray, my lord, what may your estate be worth a year? I
imagine, said the nobleman, about thirteen or fourteen thousand pounds. And do you think,
my lord, answered the minister, that God would sell heaven, even for thirteen or fourteen
thousand pounds?
Grace and free will
Mrs. Romaine was once in company with a clergyman at Tiverton, who spoke with no little
zeal against what he called irresistible grace, alleging that such grace would be quite
incompatible with free will. Not at all so, answered Mrs. Romaine; grace operates effectually,
yet not coercively. The wills of Gods people are drawn to Him and Divine things,. just as your
will would be drawn to a bishopric, if you had the offer of it. (W. Baxendale.)

The sovereign grace of God

Henry IV., King of France, was in every point of view a great man. It is said that on an
anniversary of his birthday he made the following reflection: I was born on this day, and no
doubt, taking the world through, thousands were born on the same day with me, yet out of all
those thousands I am probably the only one whom God hath made a king, How peculiarly am I
favoured by the bounty of His providence! But a Christian, reflecting on his second birth, may,
with greater reason, adore the free and sovereign grace of God.

2TI 1:10
But is now made manifest by the appearing of our Saviour Jesus Christ, who hath abolished
death.

The appearing
Remarkable as the only passage in the New Testament in which the word ( =
manifestation) is applied to the incarnation of our Lord. (E. H. Plumptre, D. D.)

The simple act of the Incarnation by no means covers the appearing. The appearing
(Epiphany) here includes not only the birth, but the whole manifestation of Christ on earth,
including the Passion and the Resurrection. (H. D. M. Spence, M. A.)

Living in the days of Christs appearing

Seeing that the days wherein we live are better than the days of old, we must thrive, and be
better also. The more choice diet we feed on, the fatter and fairer should we be; the clearer light,
the cleaner must we keep ourselves from pollution, contamination. When trees are removed to a
more fertile soil, do we not expect that they should spread further, and be more fruitful than
before? when cattle are put into a better pasture will we not look for better growth, more labour
at their hands? Shall not we then grow strong, work mightily in the Lords vineyard, and
resolutely run the ways of His commands? Is not our light brighter, our spiritual food better,
and our journey shorter? then why is there not some equal proportion? These things must be
thought upon, made use of, or else our account one day will be the greater, the heavier; for unto
whom much is given, shall much be required. They who have greater means for grace than
others, must strive to be more gracious than others, or look for the more heavier reckoning. Our
fathers were led in the night, the moon was their conductor; we are now in the day, when as the
sun guideth us, shall we not then go faster, farther, with less fear, and more resolution, greater
boldness? But alas! who taketh knowledge of these things maketh the true use thereof? We have
the sun shining, yet sleep; or if awake, we cry, want we not light? I say no more, but with that
our idleness cause not the Lord to remove our candlestick. (J. Barlow, D. D.)

Who hath abolished death.

Death abolished
The article is used here emphatically and designedly. The article is often used to express a
thing in the abstract. Death, not merely in some particular instance, but in all its aspects and
bearings, and in its very essence, being and idea is abolished. (James Bryce, LL. D.)

Death of none effect

Christ Jesus is not only a living embodiment of the Eternal purpose and love of the Father, but
He is also declared to be the Saviour who made death of none effect, abolished or rendered
inoperative that death which is the universal curse of man, which has passed through upon all
men (Rom 5:12), and is grimly symbolised to us in the dissolution of the body. The Lord
declared that those who lived and believed in Him should never die. St. John could never have
recorded these words of the Master (Joh 11:26) when a whole generation of Christians, including
all the apostles, with the exception of himself, had passed away and come under the tyrannous
sway of the last enemy, unless he had supposed the words to imply something far more and
other than the death of the body. Wiesinger, Huther, Ellicott, and others are right in
understanding by the word thanatos, death, the entire antithesis to zoe? or life. Surely it is
the entire principle of decay, corruption, and separation from God instituted by sin. It includes
all the animosity that a living, self-conscious being feels against God for bringing him into a
dying world, all the resistance to and departure from His supreme will. It is this otherwise
irremediable curse, and painful looking for of condign punishment, this moral death and
dissolution, which Christ has disarmed and rendered inoperative. (H. R. Reynolds, D. D.)

Death abolished
Everybody can feel the fitness of saying that sin and death are two of the greatest enemies of
the human race. Expressive and appropriate is the habit we derive from Scripture of speaking of
them as persons, hostile powers, who make war on us. Between the two there is a terrible
alliance. They are in league against us; and though, if we are even victorious over them, we are
told that death will be the last to be destroyed, yet sin was the first, and sin is the greatest. Not
that, except for sin, these material bodies would be immortal. Eventual dissolution and decay
into their elements belong to their constitution, as much as to that of vegetables in autumn. We
all do fade as a leaf. All flesh is as grass. But though dissolution seems a characteristic of
human bodies, the doubt and terror which accompany death are due to sin, which has estranged
us from our Maker, whom, in consequence, we have ceased to think of as our Father. Thus the
sting of death is sin. The voyage across the Atlantic is one thing to the slave, hurried by a captor,
he knows not whither, and quite another to the traveller returning home. These, then, are the
two greatest evils which afflict humanity; and, now, is there any remedy for them--any deliverer
from them? Christianity professes to bring a remedy,--to announce a Deliverer both from sin
and death. Hence, its message is called the gospel--the good news. The Son of man was
manifested, to destroy the works of the devil; and our Saviour Jesus Christ hath abolished
death.

I. DEATH MADE OF NONE EFFECT. Such is the meaning of abolished. Not to do away with
altogether, but to render imperfect, and in that sense to destroy. The entire destruction spoken
of in the fifteenth chapter of the First of Corinthians will come later. Christianity has made no
difference in regard to the dissolution and decay which befall all mortal bodies. It is still true
that all flesh is as grass. Its language, however, is not Death shall never again strike down a
human being, or make a happy home a house of mourning, but O death, where is thy sting? O
grave, where is thy victory? Blessed are the dead who die in the Lord. To die is gain. So
death is made of none effect.

II. JESUS CHRIST, OUR SAVIOR FROM DEATH. We may well ask, By what rare enchantment can
the king of terrors be transformed thus into an angel of light? Who can make a dying bed seem
soft as downy pillows are? Even he who said to a sister weeping at a brothers grave, I am the
Resurrection and the Life: whosoever liveth, and believeth in Me shall never die! To depart is
to be with Christ, which is far better. But how so? Was He not the man Christ Jesus? And did
He not Himself die in anguish? And was He not Himself laid in the tomb? Truly, if He was no
more than man, our Christian hope of immortality is a baseless imposture. But the good news
from God is that Jesus Christ was more; that He is the Lord of life, the King immortal and
eternal, who wrapped Himself awhile in perishable human clay, but whom it was not possible
that death should hold. And the reason of His coming is thus expressed in Scripture:
Forasmuch as the children are partakers of flesh and blood, He also Himself likewise took part
of the same, that through death He might destroy him that had the power of death.

III. THROUGH DEATH HE ABOLISHED DEATH. By Himself passing down into the dark valley,
into the silent tomb, He disarmed the grave of its terrors. And as we saw that death and sin are
closely allied,--death the wages of sin, and sin the sting of death,-they are allied in regard to our
deliverance from them. Our Saviour from the one, is our Saviour from the other.
 IV. LIFE AND INCORRUPTION BROUGHT TO LIGHT. A great shadow was spread over the world,
and it lay the deepest over human life. Now, the great light, which the people who sat in
darkness have seen in Christ, brings to view the novel and glorious fact of life associated with
immortality, or incorruptibility. (T. M. Herbert, M. A.)

Death abolished
He must have had strong faith who, writing amidst the signs of death ever near him in a
populous city, could write, Jesus Christ hath abolished death. He felt within him the inspiration
of an immortal life; and it gave a new character to all things around him. In his prison in Rome,
heaven was his home. Adhering to a religion whose first preachers were martyrs, he saw no
death in martyrdom. Having finished his course, and ready to be offered up, his time of
departure--not of death--was at hand. Let us meditate upon this great subject, and see if we can
understand the apostle. There is one doctrine of Christianity to which our hearts have not done
justice, because our faith has not felt its power; that doctrine is, that Jesus Christ has abolished
death.

I. THE FACT--Jesus Christ hath abolished death.

1. If you observe the connection, you will see this was the consequence of an everlasting
purpose of grace. See the preceding verse. This glorious truth is not a thought of
yesterday, not a thought that entered the mind of God on occasion of the fall of man, but
a purpose made before man fell, before the world began. And this everlasting purpose is
the firm and immutable rock on which rests the whole fabric of our salvation. I know
some persons are afraid to think of an everlasting purpose, an immutable decree of God,
as if it were an awful, an unapproachable mystery. It is, indeed, awful, as is every
attribute of Him who dwells in light inaccessible, but it need not be terrible. Observe the
words: according to His own purpose and grace. The purpose and the grace are
intimately associated. The grace is as old as the purpose. Both are from everlasting. The
purpose flows out of the grace, for the grace is the nature of the eternal God from which
His purpose flows, and must be gracious like Himself. What is there to fear in a purpose
of grace? Would you not be comforted in the trials of life, if you found in every
emergency that your earthly father had made ample provision by a kind purpose before
you were born? If for your infancy comforts were provided at his expense by a mothers
care; and if you found a fund set apart to pay the expense of your good education, should
any casuality deprive you of his immediate care; and when you came of age you found a
sum insured at your birth to enable you to commence business with respectability and
good success; and everywhere else, as parental forethought and love could foresee, a
purpose appeared in a present supply of your wants;--would not all this he an assurance
and perpetual memorial of your fathers good will? would it not endear him the more to
your heart? and would you not cherish the memory of him who with so much
forethought had provided for you with affectionate and loving regard? Just so with the
gracious purpose of God.
2. But the fact of the abolition of death, connected with an everlasting purpose, was
manifested in time by the appearing of our Saviour Jesus Christ. But how was it
manifested? Wherein did Christ appear to abolish death? When did He accomplish this
gracious purpose? We naturally look for the answer to His own death. Was that not really
death? Was it a departure rather than a death? Did He ever say with regard to Himself
that death was abolished? Did He meet death as if He had already destroyed him that
had the power of death, that is, the devil? Go to Calvary and observe. What signs are
there but true signs of death? He died, He tasted death. But, then, in dying He abolished
death for all believers. It is as if He absorbed all the venom of the sting of death into His
 own soul and left none to distress the souls of His people; so that death, so dreadful to
Him, is to them without a curse, without a sting, and but a shadow. Scripture has found
for it a new name, a name of pleasant association, and calls it sleep (1Th 4:14). In saying
Jesus really endured the pains of death, I refer not chiefly to the extreme bodily
sufferings which He endured, but to the mental conflict and agony which to Him were
the bitterness and curse of death. Christ hath abolished death, as every spirit in heaven
feels with delight; and if we know it not now, we shall know it hereafter with rapturous
delight. But must we wait till we reach the blissful life of heaven before we can say in the
fulness of a joyful heart, Our Saviour Jesus Christ hath abolished death? Well, I fear we
must--at least, many of us. Our faith seems as if it could not grasp and feel this great text.
We are but sorry Christians if thus we pass our lives grovelling in clay, in bondage
through fear of death. Worldling! you are right in fearing death, for it will strip you of all
your beloved and prized possessions. Unpardoned sinner! you are right in fearing death,
for to you it will be the dreadful doom and beginning of endless woe. Lover of pleasure!
you are right in your fear, for it will turn your pleasure into pain, remorse, consternation,
anguish. Worshipper of Mammon! you are right, for it will take away your gods, and
what have you left? But Christians, are we not ashamed of ourselves? Christians,
unworthy of the name, are you afraid of death? Do you not believe that Christ hath
abolished it? Yes, you believe it as a fact; at least, you say so, and you think so. But do
you know it as an experience--A truth of the heart as well as of the creed--A truth in
which you rejoice as the conquest of the last enemy?

II. THE EXPERIENCE THAT OUR SAVIOUR JESUS CHRIST HATH ABOLISHED DEATH. Paul rose out of
these earthly shadows, awoke from these carnal dreams; saw the world, not as we see it, a
substantial form, but as an evening cloud whose tints were fading, as a flickering flame whose
glory was passing away. New light from the excellent glory came around him and gave new
colour and character to all things about him. His prison was fading, and he scarcely saw it in the
surrounding glory; his chain was melting off his hand and he scarcely felt it, for the day of his
great deliverance was rising. Caesars tribunal, its attendants, pomp, lictors, sergeants, soldiers,
executioners, what were they all in the full light of the great salvation all around him? They were
virtually abolished too. Heaven was near, he could hear its sweet music. Eternal life was within
him, he could feel its power. Immortality was brought to light, he could see it and rejoice in it.
There was no more death, to obscure that light of unfading glory. They could not kill him, could
not destroy that which he had learned to call himself, and which felt and knew everything in its
relation not to time but to eternity. And there have been many others like him. (R. Halley, D. D.)

Christ abolishing death

All men, says St. Paul, are all their life- time, through fear of death, subject to bondage.
And every one, who has at all watched his own mind, knows that this is true. The very heathen,
as our missionaries teach, tell us how death is known and feared, and looked forward to, with
fearful expectation, as the great and universal enemy. Thus the fear of death is felt by all men,
and is the fly in every pot of ointment, that, once found there, spoils and mars it: it is the sword
hung overhead, whose keen point and sharp edge glitter ominously and threateningly in the
light of every banquet; it is the hollow skull, with its eyeless sockets and its melancholy
emptiness, that spoils every marble monument.

I. MEN ALWAYS DID AND STILL DO ALL THEY CAN TO KEEP OFF THE UNWELCOME THOUGHT. The
Greek and Roman, as they bound their heads with the wreath of roses, and stretched their limbs
on the soft moss under the green arbutus, and drank off their goblets of wine, tried to forget that
all this would soon be over, and that there would come one day the last disease. But it always
was vain, and always will be, to attempt to quench the thought, though it may he staved off; the
wine and flowers and song cannot last for ever.

II. BUT WHAT 1S IT THAT THUS MAKES DEATH AN OBJECT OF UNIVERSAL APPREHENSION AND
DREAD? Is it always the act of death? is the mere dying always a dreadful thing? No! it is sin; it is
the sense of accountability, and the solemn expectation of the account we have to render; it is
the fearful expectation and looking-for of judgment: it is these which make death dreadful and
dreaded, so that, through fear of death men have been subject to bondage.

III. Our text says THAT CHRIST HATH ABOLISHED DEATH. is, then, death dead? That cannot
be. I see Christians die as well as other men. But the sting of death is drawn; for sin is taken
away. Death, therefore, is not the summoner of Gods court of trial, but the usher to call him into
Gods glorious presence-chamber. The Christian does not die when his body and his soul are for
a time divided. He has in his spirit, that is, in himself, his truest self, a life which is eternal; from
the moment he believes and trusts in Christ, from that moment he hath eternal life.

IV. BUT, IS IT ONLY THE CHRISTIAN TO WHOM DEATH IS THUS ABOLISHED? The fathers, where
are they? Did life and immortality begin with Christ? Were Christians the first to share and to
enjoy them? Righteous Abel, when he fell by a brothers hand, and his fainting soul departed
from his mangled body, took possession of the paradise of God. Noah and Abraham, Isaac and
Jacob, David and Hezekiah, the glorious company of the prophets, the whole line of penitent
believers--however unknown to men, yet known to God--inherited at death the same life that the
Christian now inherits. But they did not know, as we know, the life and immortality which they
received. Life and immortality existed as surely then, as now; but they then were in the dark.
The light had not risen: it was night with them; and only the stars threw a trembling light on the
things beyond the grave. The heathen had, indeed, their Elysian fields; but that shadowy world
was only a reproduction of the most pleasing portions of this present life, where, as the Indian
hopes to use his bow and arrows to hunt the shadowy deer, as the Chinese hopes to employ the
ghost of his loved paper money in that spectral world, so the heathens of Greece and Rome saw
their heroes engrossed in the employments and amusements of this world--throwing the quoit,
or driving the chariot, or reposing on beds of roses, in those fields of their own creation. And the
views of the pious Jews and patriarchs were dim and obscure. A land of darkness, as darkness
itself, and of the shadow of death, without any order, and where the light is as darkness (Job
10:22; Isa 38:10-11; Psa 88:4-5). (W. W. Champneys, M. A.)

The death of death

I. THE EVIL IN QUESTION--It is death. We should suppose that this subject was very familiar to
the thoughts of men, were we to judge from the importance and frequency of the event. But,
alas! nothing is so little thought of. Let us examine what Nature teaches us concerning death;
and then go to the Scripture for additional information.
1. Suppose then there had been no revelation from God--what does Nature teach us
concerning death?
(1) It sees plainly enough that it is a cessation of our being. The lungs no longer heave;
the pulse ceases to beat; the blood pauses and congeals; the eye closes; the tongue is
silent; and the hand forgets her cunning. We are laid in the grave, where worms feed
upon us.
(2) It also teaches us the universality of death.
(3) Nature teaches us that death is unavoidable.
 (4) Nature sees also that death is irreparable. It cannot, produce a single specimen of
posthumous life.
(5) We may also learn from it that death is uncertain an its circumstances; and that no
man knows the place, the time, the manner, in which he shall expire. If it be objected
that the generality of the heathen have had some other views of death than those
which we have conceded, and had even notions of an existence beyond the grave--let
it be observed, that the world always had a revelation from God; and that when
mankind dispersed from the family of Noah, they carried the discoveries along with
them; but as they were left to tradition, they became more and more obscure; yet
they yielded hints which led to reflections that otherwise would have never occurred.
And if wise men, especially from these remains of an original revelation, were led
into some speculations bordering upon truth, it should be remembered that in a case
like this, as Paley observes, nothing more is known than is proved: opinion is not
knowledge; nor conjecture principle.
2. But how much more does the Scripture teach! Here we learn--
(1) Its true nature. To the eye of sense death appears annihilation; but to the eye of faith
it is dissolution.
(2) Its true consequences. Very little of death falls under the observation of the senses;
the most awful and interesting part is beyond their reach. It is the state of the soul; it
is the apprehension of it by devils or angels; it is the transmission of it to heaven or
hell.
(3) Its true cause. The Scripture shows us that man was not created mortal; and that
mortality is not the necessary consequence of our original constitution; but is the
penal effect of transgression.
(4) The true remedy. What! Is there a remedy for death? Who said to His hearers, If a
man keep My sayings, he shall never see death? He hath abolished death. But let us-
-

II. Consider this DESTRUCTION--for does not death continue his ravages? Does he not fall
upon the people of God themselves? Where then is the proof of this abolition? It is undeniable
that Christians themselves are subject to the stroke of death, as well as others.
1. He abolishes death, spiritually; that is, in the souls of His people. To all these, without
exception, it may be said, in the words of Paul to the Ephesians, You hath He quickened
who were dead in trespasses and sins.
2. He abolished death by His miracles while He was on earth.
3. He abolished death in His own person. His own rising from the dead is very
distinguishable from all the former instances of resurrection. The rulers daughter, the
widows son, Lazarus, and the saints in Jerusalem, were raised by the power of another;
but He rose by His own power. They rose as private individuals: but He as the head and
representative of His people: and because He lives, they shall live also.
4. He abolished death penally. Thus He has destroyed death as to its sting. He has not
abolished going home, and falling asleep, and departing; but He has abolished death.
This leads us to observe, that He has--
5. Abolished death comparatively: I mean as to its terror. This is not the same with the
foregoing particular. That regards all the people of God, and extends even to those who
die under a cloud of darkness, and a load of depression; it belongs to a Cowper, who died
in despair, as well as to a Hervey, who said, Lord, now lettest thou Thy servant depart in
peace, according to Thy word; for mine eyes have seen Thy salvation. All believers die
safely; there is no curse for them after death, or in death. In this sense, their end is
 peace; peace in the result, if not in the passage. But their end is generally peace in
experience as well as in result. There are, however, cases of constitutional infirmity that
may not only exclude joy, but even hope. Sometimes the nature of the disorder is such as
to hinder sensibility, or expression. Sometimes, too, God may allow the continuance of
fear, even in those He loves, as a rebuke for loose or irregular walking; and as a warning
to others.
6. He will do this absolutely. He will abolish the very state: He must reign till He hath put
all enemies under His feet. The last enemy that shall be destroyed is death. (W. Jay.)

Death abolished

I. That we may feel the true impression of this Divine declaration, it will be necessary first to
show WHAT IT IS NOT INTENDED TO TEACH. The state of fact, no less than the express averments of
Holy Writ, forbid us to entertain the thought, that the appearing of our Saviour Jesus Christ has
arrested the progress of that law of mortality which followed in the train of disobedience. Our
present relations are formed but to be dissolved; death, like a canker worm, preys at the root of
all our comforts. We have here no continuing city; and soon the place that now knows us shall
know us no more for ever. Philosophy may attempt to solve this mysterious problem; may tell
us that mortality is a law of our nature; may point us to the analogies of creation around us. But
withdraw from our view the inspired record which connects death with Adams sin, and which
exhibits it in the light of a penalty entailed upon transgression, and philosophy has no
satisfactory reason to assign for a catastrophe so overwhelming and so universal. It may, indeed,
affirm the state of fact, and argue from thence that it is the nature of man that he should die; but
how much more satisfactory is the philosophy of Scripture (which no sound philosophy ought to
exclude), which tells us that man was made for life, that death is the forfeit of disobedience, and
that but for sin the struggle of mortality would never have been beheld in our world!

II. In our text we are taught to look upon death as in some practical SENSE A VANQUISHED FOE;
and since it cannot be in the sense of staying its inexorable reign in our world, it becomes us to
show the true and only sense in which it can be affirmed that our Saviour Jesus Christ hath
abolished death. The expression is very remarkable; and the doctrine it contains is animating in
the highest degree to all who embrace it with a realising faith. The idea conveyed by the original
word is that of such an effectual counteraction of death, as involves a complete victory over it.
1. When the apostle asserts that Christ hath abolished death, we must understand him,
first of all, as proclaiming Christs own personal victory over it.
2. But we must not forget that the victory which our Saviour Jesus Christ achieved in His
own person over death was intimately connected with the nature and ends of that
decease which He accomplished at Jerusalem. Death, we must never forget, entered
our world as the mark of apostasy, as the penalty of transgression; if ever, then, it was to
be abolished, it must be by some dispensation which should effectually provide for the
remission of sin, and for the restoration of apostate man to the favour and image of his
God. In the hour of Messiahs deep agony, the Lord laid on Him the iniquity of us all;
and when with His last breath He exclaimed, It is finished, the mighty work was then
performed upon which depended the reconciliation to peace and life of untold millions of
the human race. Having finished the work which the Father gave Him to do, met every
demand which devolved upon Him as the sinners Surety, it was impossible, upon all the
principles of the Divine government, upon all the arrangements of covenanted love, that
He should be holden of the bands of death.
3. When the apostle asserts that our Saviour Jesus Christ hath abolished death we may
assure ourselves that the real members of His body, all true Christians, will share His
 own triumph. Of this joyful fact there is a series of progressive evidence. The moment
that any sinner is quickened to spiritual life, he is quickened together with Christ, and
is brought to feel in that conversion the power of His resurrection and the fellowship of
His sufferings, and is made conformable unto His death.
4. The next stage of the proof that death shall be abolished will he supplied when believers
are absent from the body and present with the Lord. The fruition of the celestial
paradise will divest them of every doubt or misgiving as to the resurrection of their
mortal bodies. Every time they gaze on the glorified humanity of Him in whose presence
they stand they will exult in the thought of that mighty exercise of power and love which
shall quicken their tabernacles of clay, and unite them as spiritual bodies to their
emancipated and happy spirits. They are waiting in glorious hope for the adoption, to
wit, the redemption of their bodies; and, having received the first-fruits, they are
looking forward to the harvest of the earth, when the number of Gods elect shall be
accomplished, and when all the objects of celestial hope shalt be fully realised. At last the
bright moment of perfected bliss shall arrive when death shall be literally abolished;
when all the regions of mortality shall be divested of their spoils; when the whole
redeemed Church shall stand complete in her glorified Head; when all shall be perfectly
conformed in body and soul to the image of Him whets the first-born among many
brethren.
5. But there is one view of this subject which yet remains to be taken by us: it is the proof
which is so often afforded of the truth of the apostles declaration that death is
abolished, in the feelings with which departing saints are often enabled to look forward
to their great change. Some there are, indeed, of Gods servants who through fear of
death are all their lifetime subject to bondage; their minds are perplexed with doubts
and fears, and they cannot realise their title to the everlasting inheritance. But it is
matter of great joy and thankfulness when faith is triumphant in the dying moment;
when it can sing with an unfaltering tongue, O death, where is thy sting, thy boasted
sting? O grave, where is thy victory? The sting of death is sin, and the strength of sin is
the law; but thanks be to God, which giveth us the victory through our Lord Jesus
Christ. (J. Morison, D. D.)

Death abolished
The question is, therefore, in what sense hath death been abolished by Christ. It means that
He hath made death of none effect. In order to explain this we lay down three propositions.

I. THAT THE FELT POWER OF DEATH OVER MAN IS ACCORDING TO THE STATE OF HIS SOUL. The
power of death over man is not in the unconsciousness which he produces. So far as
unconsciousness is concerned there is death in every sleep. Not in the dissolution it produces.
For physical dissolution is going on every day in the body. Where then is the power of death? It
is in the state of our souls in relation to it. Let us suppose that we had no capacity for forming
any idea of death. What power would death have over us? None until it came; like the beast or
the bird we should lie down on the green turf, and breathe out our last breath without one
regretful or apprehensive thought. Or, let us suppose that we had ideas concerning death, all of
which were of a pleasing character. What power would death have over us in this case? None.
We should rejoice in it.

II. That the state of a depraved mans soul gives death its felt power.
1. All the affections of his soul are confined to earthly objects. All men whose natures are
unchristianised love the world and the things of the world. All they love, all they plan and
toil and hope for, are here.
 2. He has terrible forebodings as to the consequence of death to him.

III. THAT CHRIST HATH ABOLISHED THIS DEPRAVED STATE OF SOUL IN HIS DISCIPLES. How does
He accomplish this? Not merely by the revelation of a future life, but by the impartation of a new
spiritual life--A life of conscious pardon and of spiritual sympathy. This new life--
1. Has a stronger sympathy with the spiritual than the material. The affections are set not on
things below, but on things above. Hence, where is the dread of death to the true
Christian? This new life.
2. Has a stronger sympathy with the failure than the present. Christ turns the hearts of His
people to the future as their heaven. Who, therefore, would dread the dawn of the future
into which the heart has gone? This new life--
3. Has a stronger sympathy with the Infinite Father than with any other object. Christ sets
the heart of His disciple upon the Infinite Father. Can death or any other event fill him
with dread who loves the Infinite supremely? From this subject we learn--
(1) The value of Christianity.
(2) The test of godliness. (D. Thomas, D. D.)

The victor vanquished

We have here--
1. An agent referred to by the word Who, that is Jesus Christ.
2. We have a work which He has done--abolished death.
3. A glorious disclosure which He has made, brought life and immortality to light.
4. The means by which this revelation is made known--the gospel.

I. THE AGENT. When men have an important work to do, it is of great consequence to find a
properly qualified person to do it. The Lord Jesus Christ possessed all the requisite
qualifications for the great work of atoning for sins and reconciling man to God, since He was
both God and man. Not merely that men might be pardoned and set free, but that they might be
restored to the favour of God, and the long interrupted harmony and union between God and
man re-established.

II. Now let us glance at WHAT HE HAS DONE--abolished death (Rom 5:12). But there is a
threefold division of death: Temporal, or the death of the body; spiritual, or being dead to
spiritual things; and eternal death, or the separation of soul and body from God for ever. Death
is represented as a sovereign exercising dominion over the world, for it is said death reigned
from Adam to Moses, even over them that had not sinned after the similitude of Adams
transgressions. Death reigned, says the apostle. The figure is a bold and striking one. It
represents Death as a monarch exercising dominion or power. His reign is absolute. He strikes
whom and where he pleases, there is no escape. All must bow beneath his sceptre. His reign is
universal. Old and young, rich and poor, high and low, are alike the subjects of his gloomy
empire, and but for the gospel, his reign would be eternal. The dominion of the gloomy tyrant
has been shattered, and death itself has, as our text says, been abolished. Its terrors are abated
and its sting removed. We come to consider how, and in what measure, this has been done.
What is it to abolish anything? It is to cause it to cease, to put an end to it. Thus slavery was
abolished in the British Empire and the United States. Its abolition cost Britain much, and cost
the United States thousands of lives and millions of money. This whole accursed system of man-
stealing, and all the horrors connected with it, is wiped out and destroyed. So has the Lord Jesus
done with death. He has destroyed the stern tyrant by destroying that which is the cause of
death--sin (Heb 2:9). Thus death was destroyed by dying; by His becoming obedient to the
death of the Cross, He broke the empire and dominion of death for ever, and opened to man the
door of eternal life and His resurrection was proof that Gods justice was completely satisfied
with the ransom offered. Who hath abolished death. The apostle here seems to speak in some
measure by anticipation. Sometimes the sacred writers represent things which are certain to be
done as if they were clone already. Sin, which is the cause of death, has been atoned for, and so
deaths empire has there received a fatal blow. Every evil habit, desire, and disposition
overcome, every temptation to evil successfully resisted, every good word and work, all tend to
lessen his power and wrest from Death his dominion. Thus life has prevailed over death so far as
the gospel has made its way into the homes and hearts of men. So in various ways and on every
side death has been losing his sway, and his empire is waning. Nowhere is the fact that death
has been abolished seen in a clearer light than in the triumphant departure of Gods children.
Dr. Payson, a little before he breathed his last, said, The battles fought, the battles fought, and
the victory is won--won for ever. I am going to bathe in an ocean of purity and benevolence, and
happiness to all eternity, Why should I murmur, said John Howard, the noble Christian
philanthropist, when ending his journey in a strange land, Heaven is as near to Russia as it is to
England. My head is in heaven (said the wife of Philip Henry, the Commentator); my heart is
in heaven, another step and I shall be there too. Almost well, and nearly at home, said the
saintly Richard Baxter, when asked by a friend how he did shortly before he died. And a lady,
describing the last hours of that venerable patriarch of science, Sir David Brewster, says, The
sight was a cordial from heaven to me. I believed before, but now I have seen that Christ has
truly abolished death.

III. Now observe THE NEXT THING CHRIST HAS DONE FOR US. He has brought life and
immortality to light through the gospel. (J. Reid.)

Of the immortality of the soul as discovered by nature and by revelation

In the handling of these words I shall--

I. Open to you the meaning of the several expressions in the text.

1. What is here meant by the appearing of our Saviour Jesus Christ? The Scripture useth
several phrases to express this thing to us. As it was the voluntary undertaking of God
the Son, so it is called His coming into the world. In relation to His incarnation, whereby
He was made visible to us in His body, and likewise in reference to the obscure promises
and prophecies and types of the Old Testament, it is called His manifestation, or
appearance.
2. What is meant by the abolishing of death. By this we are not to understand that Christ, by
His appearance, hath rooted death out of the world, so that men are no longer subject to
it.
3. What is here meant by bringing life and immortality to light. Life and immortality is
here by a frequent Hebraism put for immortal life; as also, immediately before the text,
you find purpose and grace put for Gods gracious purpose. Tile phrase of bringing to
light is spoken of things which were before each either wholly or in a great measure hid,
either were not at all discovered before, or not so clearly. I proceed--

II. To show what Christs coming into the world hath done towards the abolishing of death,
and the beinging of life and immortality to light. I shall speak distinctly to these two:
1. What Christs appearance and coming into the world hath done towards the abolishing of
death, or how death is abolished by the appearance of Christ.
 (1) By taking our nature upon Him He became subject to the frailties and miseries of
mortality, and liable to the suffering of death, by which expiation of sin was made.
(2) As Christ, by taking our nature upon Him, became capable of suffering death, and
thereby making expiation for sin, so by dying He became capable of rising again from
the dead, whereby He hath gained a perfect victory and conquest over death and the
powers of darkness.
2. What Christ hath done towards the bringing of life and immortality to light. It will be
requisite to inquire, What assurance men had or might have had of the immortality of
the soul, and consequently of a future state, before the revelation of the gospel by Christs
coming into the world. And here are two things distinctly to be considered. What
arguments natural reason doth furnish us withal to persuade us to this principle, that our
souls are immortal, and consequently that another state remains for men after this life.
But before I come to speak particularly to the arguments which natural reason affords us
for the proof of this principle, I shall premise certain general considerations, which may
give light and force to the following arguments: By the soul we mean a part of man
distinct from his body, or a principle in him which is not matter. By the immortality of
the soul I mean nothing else, but that it survives the body, that when the body dies and
falls to the ground, yet this principle, which we call the soul, still remains and lives
separate from it. That he that goes about to prove the souls immortality supposeth the
existence of a Deity, that there is a God. The existence of a God being supposed, this doth
very much facilitate the other, of the souls immortality. For this being an essential
property of that Divine nature, that He is a Spirit, that is, something that is not matter; it
being once granted that God is, thus much is gained, that there is such a thing as a spirit,
an immaterial substance, that is not liable to die or perish. It is highly reasonable that
men should acquiesce and rest satisfied in such reasons and arguments for the proof of
any thing, as the nature of the thing to be proved will bear; because there are several
kinds and degrees of evidence, which all things are not equally capable of. Having
premised these general considerations to clear my way, I now come to speak to the
particular arguments whereby the immortality of the soul may be made out to our
reason. And the best way to estimate the force of the arguments which I shall bring for it
will be to consider beforehand with ourselves what evidence we can, in reason, expect for
a thing of this nature.
(1) That the thing be a natural notion and dictate of our minds.
(2) That it doth not contradict any other principle that nature hath planted in us, but
does very well accord and agree with all other the most natural notions of our minds.
(3) That it be suitable to our natural fears and hopes.
(4) That it tends to the happiness of man, and the good order and government of the
world.
(5) That it gives the most rational account of all those inward actions which we are
conscious to ourselves of, as perception, understanding, memory, will, which we
cannot, without great unreasonableness, ascribe to matter as the cause of them. If all
these be thus, as I shall endeavour o make it appear they are, what greater
satisfaction could we desire to have of the immortality of our souls than these
arguments give us?
1. The immortality of the soul is very agreeable to the natural notion which we have of God,
one part whereof is, that He is essentially good and just.
(1) For His goodness. It is very agreeable to that to think that God would make some
creatures for as long a duration as they are capable of.
(2) It is very agreeable to the justice of God to think the souls of men remain after this
 life, that there may be a state of reward and recompense in another world.
2. Another notion which is deeply rooted in the nature of man is, that there is a difference
between good and evil, which is not founded in the imagination of persons, or in the
custom and usage of the world, but in the nature of things. To come then to my purpose,
it is very agreeable to this natural notion of the difference between good and evil, to
believe the souls immortality. For nothing is more reasonable to imagine than that good
and evil, as they are differenced in their nature, so they shall be in their rewards; that it
shall one time or other be well to them that do well, and evil to the wicked man.

III. This principle, of the souls immortality, is suitable to the natural hopes and fears of men.
To the natural hopes of men. Whence is it that men are so desirous to purchase a lasting fame,
and to perpetuate their memory to posterity, but that they hope that there is something
belonging to them which shall survive the fate of the body, and when that lies in the silent grave
shall be sensible of the honour which is done to their memory, and shall enjoy the pleasure of
the just and impartial fame, which shall speak of them to posterity without envy or flattery?

IV. This doctrine of the immortality of the soul does evidently tend to the happiness and
perfection of man, and to the good order and government of the world. This doctrine tends to
the happiness of man considered in society, to the good order and government of the world. If
this principle were banished out of the world, government would want its most firm basis and
foundation; there would be infinitely more disorders in the world were men not restrained from
injustice and violence by principles of conscience, and the awe of another world. And that this is
so, is evident from hence, that all magistrates think themselves concerned to cherish religion,
and to maintain in the minds of men the belief of a God, and of a future state.

V. The fifth and last argument is, That this supposition of the souls immortality gives the
fairest account and easiest solution of the phenomena of human nature, of those several actions
and operations which we are conscious to ourselves of, and which, without great violence to our
reason, cannot be resolved into a bodily principle, and ascribed to mere matter; such are
perception, memory, liberty, and the several acts of understanding and reason. These operations
we find in ourselves, and we cannot imagine how they should be performed by mere matter;
therefore we ought, in all reason, to resolve them into some principle of another nature from
matter, that is, into something that is immaterial, and consequently immortal, that is incapable
in its own nature of corruption and dissolution. I come now to the second thing I propounded,
which is to show what assurance the world had, de facto, of this great principle of religion, the
souls immortality, before the revelation of the gospel. First, what assurance the heathens had of
the souls immortality.
1. It is evident that there was a general inclination in mankind, even after its greatest
corruption and degeneracy, to the belief of this principle; which appears in that all
people and nations of the world, after they were sunk into the greatest degeneracy, and
all (except only the Jews) became idolaters, did universally agree in this apprehension,
that their souls did remain after their bodies and pass into a state of happiness or misery,
according as they had demeaned themselves in this life.
2. The unlearned and common people among the heathen seem to have had the truest and
least wavering apprehensions in this matter; the reason of which seems to be plain,
because their belief followed the bias and inclination of their nature, and they had not
their natural notions embroiled and disordered by obscure and uncertain reasonings
about it, as the philosophers had, whose understandings were prefixed with infinite
niceties and objections, which never troubled the heads of the common people.
3. The learned among the heathen did not so generally agree in this principle, and those who
 did consent in it were many of them more wavering and unsettled than the common
people. Epicurus and his followers were peremptory in the denial of it: but, by their own
acknowledgment, they did herein offer great violence to their natures, and had much ado
to divest themselves of the contrary apprehension and fears. The stoics were very
inclinable to the belief of a future state; but yet they almost everywhere speak very
doubtfully of it. Secondly, What assurance the Jews had of the souls immortality and a
future state.
And of this I shall give you an account in these following particulars:
1. They had all the assurance which natural light, and the common reason of mankind, does
ordinarily afford men concerning this matter; they had common to them with the
heathens all the advantage that nature gives men to come to the knowledge of this truth.
2. They had by Divine revelation a feller assurance of those truths which have a nearer
connection with this principle, and which do very much tend to facilitate the belief of it;
as, namely, concerning the providence of God, and His interesting Himself particularly
in the affairs of the world. And then, besides this, the Jews had assurance of the
existence of spirits by the more immediate ministry of angels among them. And this does
directly make way for the belief of an immaterial principle, and consequently of the
souls immortality.
3. There were some remarkable instances of the Old Testament which did tend very much to
persuade men to this truth: I mean the instances of Enoch and Elias, who did not die like
other men, but were translated, and taken up into heaven in an extraordinary manner.
4. This was typified and shadowed forth to them by the legal administrations. The whole
economy of their worship and temple, of their rites and ceremonies, and Sabbaths, did
shadow out some farther thing to them, though in a very obscure manner: the land of
Canaan, and their coming to the possession of it, after so many years travail in the
wilderness, did represent that heavenly inheritance which good men should be possessed
of after the troubles of this life. But I shall chiefly insist on the general promises which
we find in these books of Moses, of Gods blessing good men, and declaring that He was
their God, even after their death.
5. Toward the expiration of the legal dispensation there was yet a clearer revelation of a
future state. The text in Daniel seems to be much plainer than any in the Old Testament:
And many of them that sleep in the dust of the earth shall awake; some to everlasting
life, and some to shame and everlasting contempt (Dan 12:2).
6. Notwithstanding this, I say that the immortality of the soul, and a future state, was not
expressly and clearly revealed in the Old Testament, at least not in Moses law. The
special and particular promises of that dispensation were of temporal good things; and
the great blessing of eternal life was but somewhat obscurely involved and signified in
the types and general promises.
And so I proceed to the second thing I propounded, which is to show what farther evidence
and assurance the gospel gives us of it than the world had before: what clearer discoveries we
have by Christs coming, than the heathens or Jews had before.
1. The rewards of another life are more clearly revealed in the gospel.
2. The rewards of another life, as they are clearly and expressly revealed by the gospel, so
that they may have the greater power and influence upon us, and we may have the
greater assurance of them, they are revealed with very particular circumstances.
3. The gospel gives us yet farther assurance of these things by such an argument as is like to
be the most convincing and satisfactory to common capacities; and that is, by a lively
instance of the thing to be proved, in raising Christ from the dead (Act 17:30-31).
 4. And lastly, the effects which the clear discovery of this truth had upon the world are such
as the world never saw before, and are a farther inducement to persuade us of the truth
and reality of it. After the gospel was entertained in the world, to show that those who
embraced it did fully believe this principle, and were abundantly satisfied concerning the
rewards and happiness of another life, they did, for the sake of their religion, despise this
life and all the enjoyments of it, from a thorough persuasion of a far greater happiness
than this world could afford remaining in the next life. (J. Tillotson, D. D.)

Life and immortality brought to light by the gospel

But, supposing Moses or the law of nature to afford evidence for a future life and immortality,
it remains to be considered in what sense the words of the text are to be understood, which do
affirm that life and immortality were brought to light through the gospel. To bring any thing to
light may signify, according to the idiom of the English tongue, to discover or reveal a thing
which was perfectly unknown before: but the word in the original is so far from countenancing,
that it will hardly admit of this sense, signifies (not to bring to light, but) to
enlighten, illustrate, or clear up anything. You may judge by the use of the word in other places:
tis used in Joh 1:9 --That was the true light which lighteth [or enlighteneth] every man that
cometh into the world. Jesus Christ did not by coming into the world bring men to light; but He
did by the gospel enlighten men, and make those who were dark and ignorant before wise even
to salvation. In like manner our Lord did enlighten the doctrine of life and immortality, not by
giving the first or only notice of it, but by clearing up the doubts and difficulties under which it
laboured, and giving a better evidence for the truth and certainty of it, than nature or any
revelation before had done. If we consider how our Saviour has enlightened this doctrine, it will
appear that He has removed the difficulty at which nature stumbled. As death was no part of the
state of nature, so the difficulties arising from it were not provided for in the religion of nature.
To remove these was the proper work of revelation. These our Lord has effectually cleared by
His gospel, and shown us that the body may and shall be united to the spirit in the day of the
Lord, so that the complete man shall stand before the great Tribunal to receive a just
recompense of reward for the things done in the body. (T. Sherlock, D. D.)

Immortality brought to light

I. OUR LORD HATH GIVEN US A CLEARER KNOWLEDGE THAN WITHOUT HIM WE COULD EVER HAVE
ACQUIRED OF OUR STATE AFTER DEATH. For, first, the best arguments which human reason
suggests for the immortality of the soul are founded upon right notions of God and of morality.
But before the gospel was revealed the common people among the Gentiles had low and
imperfect notions of these important truths, and consequently they were not persuaded upon
good grounds of their future existence. The proofs of the souls immortality, which are taken
from its own nature, from its simplicity, spirituality, and inward activity, are by no means to be
despised, they have much probability, and they never were or will be confuted. The moral
arguments, as they are called, in behalf of the souls immortality, as they are more familiar and
intelligible, so are they more satisfactory. Now, it cannot be supposed that God, who is perfectly
wise, would endue the soul of man with a capacity of well-doing, and of perpetual improvement,
unless He intended it for other purposes than to live here for a very short space, and then perish
for ever. He did not create the sun to shine for one day, and the moon to shine for one night, and
then to be turned out of being. These sort of arguments, obvious and persuasive as they are, yet
were usually overlooked in the Pagan world; polytheism, vice, and ignorance lind made men
insensible of their force; these arguments shone forth along with Christianity, and were in a
great measure owing to the gospel. They who argued justly enough to conclude from the nature
of God and of man that it was reasonable to believe the immortality of the soul, and to hope that
a future state of happiness should be the reward of a well-spent life, yet could not hence fairly
draw any conclusions to their own full satisfaction. Many who believed the immortality of souls
believed also a continual and successive removal of souls from one body to another, and no fixed
state of permanent happiness. Our Lord hath opened to us a better prospect than this,
promising us an incorruptible body, a life that shall not be taken from us, an unchangeable state,
and a house eternal in the heavens. Some who in words acknowledged the immortality of the
soul seem in reality to have taken it away, by imagining that the human soul was a part of the
great soul of the world, of the Deity, and that upon its separation from the body it was reunited
to it.
1. The gospel assures us that we shall rise again.
2. We are assured that the happiness of the good shall be complete, unchangeable, and
endless.
3. We have also reason, from some places of Scripture, to suppose that the souls of the good
are not deprived of thought, but are in a place of peace and contentment during their
separation from the body.

II. The second thing which we proposed to prove is, that Christ, by His resurrection, hath
fully assured us that He can and will raise up his servants to eternal life. If it be certain that
Christ arose from the dead, the consequence is plain and unavoidable that the religion taught by
Him is true. I have only a few inferences to lay before you.
1. Our Lord hath taught us that our souls are immortal.
2. Our Lord hath taught us that death is only the death or sleep of the body, that the souls of
the good live to God, and that at the last day, when He shall appear, they shall be clothed
with immortal and glorified bodies, and dwell for ever with Him. And to confirm these
truths, He arose Himself in power and splendour, and became the first fruits of them
that sleep.
3. The resurrection of Christ contains in it the strongest motives to cast off our sins, and to
prepare ourselves for the glories which shall be revealed, and to take off our affections
from this world, and to set them on things above. (J. Jortin, D. D.)

Life and immortality brought to light by the gospel

By the plain revelation of this state of immortality--
1. Is most illustriously manifested to us the transcendent goodness and indulgence of our
most merciful Creator, in that He will be pleased to reward such imperfect services, such
mean performances as the best of ours are, with glory so immense, as that eye hath not
seen, nor ear heard, nor can it enter into the heart of man to conceive the greatness of it.
2. By this revelation of immortal life is farther demonstrated the exceeding great love of our
blessed Saviour, who, by His death and perfect obedience, not only purchased pardon for
all our past rebellions and transgressions, not only redeemed us from hell and
destruction, to which we had all rendered ourselves most justly liable, which alone had
been an unspeakable favour, but also merited an everlasting kingdom of glory for us, if
with true repentance we return to our duty.
3. This especially recommends our Christianity to us, which contains such glad tidings,
which propounds such mighty arguments to engage us to our duty, such as no other
religion ever did or could.

I. To those who would seem to doubt of this fundamental doctrine of a future life.
 II. To those who profess to believe it, but not fully and heartily.

III. To those who do really and constantly believe it.

I. Let us for once be so kind to the sceptical disputers against religion as to suppose what;
they are never able to prove--that it is a very doubtful thing whether there will be another life,
after this. We ought to believe and live as if all these doctrines of religion were most certainly
true; for every wise man will run as little hazard as he can, especially in such things as are of the
highest concernment to him, and wherein a mistake would be fatal and undoing.

II. To those who profess to believe this immortal life, but yet do it not really and heartily. And
this I fear is the case of the generality of Christians amongst us. Are any of those good things
which men here court and seek after so desirable and considerable as the glories and joys of
heaven? Or are there any evils in this world that can vie terrors with hell?

III. To those who do heartily and constantly believe this great truth of another life after this;
who not only assent to this doctrine with their understandings, but have made this future
happiness their ultimate choice and desire. This will fortify our minds against all the
temptations we may meet with from this world, or any of its bewitching enjoyments. This faith
will inspire us with strength and activity, and carry us out even beyond ourselves; will animate
us with such courage and resolution, as that we shall despise all dangers and difficulties, and
think eternal happiness a good bargain, whatever pains or trouble it may cost us to purchase it.
This conquers the love of life itself, which is most deeply implanted in our natures; for what will
not a man give or part with for the saving of his life? Yet they who have been endued with this
faith have not counted their lives dear to Him, so that they might finish their course with joy.
This faith by degrees moulds and transforms the mind into a likeness to these heavenly objects;
it advances and raises our spirits, so that they become truly great and noble, and make us, as St.
Peter tells us, partakers of a divine nature. It filleth the soul with constant peace and
satisfaction, so that in all conditions of life a good man can feast himself with unseen joys and
delights, which the worldly man neither knows nor can relish. Nay, this faith arms a man against
the fear of death; it strips that king of terrors of all his grim looks: for he considers it only as
Gods messenger to knock off his fetters, to free him from this fleshly prison, and to conduct him
to that blessed place, where he shall be more happy than he can wish or desire to be, and that for
ever. (Dr. Callamy.)

Life and immortality revealed in the gospel

Life and immortality here seem to refer both to the soul and the body, the two constituents of
our person. As applied to the body, life and immortality signify that though our bodies are
dissolved at death, and return into their native elements, yet they shall be formed anew with vast
improvements, and raised to an immortal existence: so that they shall be as though death never
had had any power over them; and thus death shall be abolished, annihilated, and all traces of
the ruins it had made for ever disappear, as though they had never been. It is in this sense
chiefly that the word immortality, or incorruptibility is made use of in my text. But then the
resurrection of the body supposes the perpetual existence of the soul, for whose sake it is raised;
therefore life and immortality, as referring to the soul, signify that it is immortal, in a strict and
proper sense; that is, that it cannot die at all, or be dissolved like the body. In this complex sense
we may understand the immortality of which my text speaks. Now it is to the gospel that we owe
the clear discovery of immortality in both these senses. As for the resurrection of the dead,
which confers a kind of immortality upon our mortal bodies, it is altogether the discovery of
Divine revelation. As for the immortality of the soul, Christian philosophers find it no difficulty
to establish it upon the plain principles of reason. But it should be considered that those are not
the arguments of the populace, the bulk of mankind, but of a few philosophic studious men. But
as immortality is the prerogative of all mankind, of the ignorant and illiterate, as well as of the
wise and learned, all mankind, of all ranks of understanding, are equally concerned in the
doctrine of immortality; and therefore a common revelation was necessary, which would teach
the ploughman and mechanic, as well as the philosopher, that he was formed for an immortal
existence, and, consequently, that it is his grand concern to fit himself for a happiness beyond
the grave as lasting as his nature. Now, it is the gospel alone that makes this important discovery
plain and obvious to all. It must also be considered that mere may be able to demonstrate a
truth, when the hint is hut once given, which they would never have discovered, nor perhaps
suspected, without that hint. Persons may be assisted in their searches by the light of revelation;
but, being accustomed to it, they may mistake it for the light of their own reason; or they may
not be so honest and humble as to acknowledge the assistance they have received. The surest
way to know what mere unassisted reason can do is to inquire what it has actually done in those
sages of the heathen world who had no other guide, and in whom it was carried to the highest
degree of improvement. Now we find, in fact, that though some philosophers had plausibilities
and presumptions that their souls should exist after the dissolution of their bodies, yet that they
rather supposed, or wished, or thought it probable, than firmly believed it upon good evidence.
What a vast inheritance is this, unalienably entailed upon every child of Adam! What
importance, what value, does this consideration give to that neglected thing the soul! What an
awful being is it! Immortality! The highest angel, if the creature of a day or of a thousand years,
what would he be? A fading flower, a vanishing vapour, a flying shadow. When his day or his
thousand years are past, be is as truly nothing as if he had never been. It is little matter what
becomes of him: let him stand or fall, let him be happy or miserable, it is just the same in a little
time; he is gone, and there is no more of him--no traces of him left. But an immortal! a creature
that shall never, never, never cease to be! that shall expand his capacities of action, of pleasure,
or pain, through an everlasting duration I what an awful, important being is this! And is my
soul--this little spark of reason in my breast--is that such a being? I tremble at myself. I revere
my own dignity, and am struck with a kind of pleasing horror to view what I must be. And is
there anything so worthy of the care of such a being as the happiness, the everlasting happiness,
of my immortal part? (S. Davies, A. M.)

Immortality brought to light by the gospel

Let us first advert to what may be called the physical state, and then to the moral state of the
mind; and under each head let us endeavour to contrast the insufficiency of the light of nature
with the sufficiency and fulness of the light of the gospel.

I. An argument for its immortality has been drawn from the consideration of what we should
term the physics of the mind--that is, from the consideration of its properties, when it is
regarded as having a separate or substantive being of its own. For example, it has been said that
spirit is not matter, and therefore must be imperishable. We confess that we see not the force of
this reasoning. We are not sure by nature of the premises; and neither do we apprehend how the
conclusion flows from it. Now, in the recorded fact of our Saviours resurrection, we see what
many would call a more popular, but what we should deem a far more substantial and
satisfactory, argument for the souls immortality than any that is furnished by the speculation
which we have now alluded to. To us the one appears as much superior to the other, as history is
more solid than hypothesis, or as experience is of a texture more firm than imagination, or as
the philosophy of our modern Bacon is of a surer and sounder character than the philosophy of
the old schoolmen. Let it be remarked that the word which we render abolished signifies also
made of no effect. The latter interpretation of the word is certainly more applicable to our first
or our temporal death. He has not abolished temporal death. It still reigns with unmitigated
violence, and sweeps off its successive generations with as great sureness and rapidity as ever.
This part of the sentence is not abolished, but is rendered ineffectual.

II. But another argument for the immortality of man has been drawn by philosophers from
the moral state of his mind; and more especially from that progressive expansion which they
affirm it to have undergone in respect of its virtues as well as of its powers. Still we fear that, in
respect of this argument too, the flowery description of the moralists has no proof, and more
particularly no experience to support it. Yes! we have heard them talk, and with eloquence too,
of the good man and of his prospects; of his progress in life being a splendid career of virtue, and
of his death being a gentle transition to another and a better world; of its being the goal where
he reaps the honourable reward that is due to his accomplishments, or being little more than a
step in his proud march to eternity. This is all very fine, but it is the fineness of poetry. Where is
the evidence of its being any better than a deceitful imagination? Death gives the lie to all the
speculations of all the moralists; but it only gives evidence and consistency to the statements of
the gospel. The doctrines of the New Testament will bear to be confronted with the rough and
vigorous lessons of experience. They attempt no ornament and no palliation. I cannot trust the
physician who plays upon the surface of my disease, and throws over it the disguise of false
colouring. I have more confidence to put in him who, like Christ the Physician of my soul, has
looked the malady fairly in the face--has taken it up in all its extent, and in all its soreness--has
resolved it into its original principles--has probed it to the very bottom, and has set himself
forward to combat with the radical elements of the disease. This is what the Saviour has done
with death. He has plucked it of its sting. He has taken a full survey of the corruption, and met it
in every one quarter where its malignity operates. It was sin which constituted the virulence in
the disease, and He hath extracted it. He hath expiated the sentence; and the believer, rejoicing
in the assurance that all is clear with God, serves Him without fear in righteousness and in
holiness all the days of his life. (T. Chalmers, D. D.)

Life and immortality brought to light by the gospel

I. FIRST LET US CONSIDER THE EVIDENCE WHICH THE WORLD HAD FOR THIS DOCTRINE PRIOR TO
THE ADVENT OF CHRIST. The general and continued prevalence of this opinion, even admitting it
to have originated in revelation, must be traced ultimately to the natural sentiments of the
human heart. We are all naturally desirous of immortality. We naturally love our being, and of
consequence naturally desire its continuance. The thought of being reduced into nothing is
revolting to a rational soul. Numerous considerations tend to give it a rational support, and to
some of these suffer me to direct your attention.
1. I observe that the very nature of the human soul itself, so far as we are capable of
comprehending it, affords a strong presumption in favour of its immortality. It is
perfectly distinct and essentially different from the earthly tabernacle in which it is
enshrined; for we know that it thinks and acts independently of the body, and even when
the body is at rest.
2. So far is this from being the case, that there is a strong probability, arising from the
analogy of nature, of the continuance of our existence after the great change of death has
passed upon us. All nature dies to live again.
3. This anticipation is still further confirmed by a consideration of man as a moral and
accountable being.
4. If, from considering man, we turn our attention to God, whose creatures we are, and of
whose government we are the subjects, the evidence in favour of immortality rises still
further in its importance and strength. These evidences, however, are not to be
 represented, as has been done by some, as of so decisive and complete a character as to
supersede the necessity of Divine revelation. To be convinced of this, we need only
consider the case of those sages of the heathen world, who had no other light than that of
unassisted reason to guide them. We find many of the best and greatest amongst them
filled with doubts and perplexities on the subject. Brutus, a man of rigid and stoical
virtue, was, by the principles of his sect, an assertor of a future state; but, finding his own
cause and that of his friends unsuccessful, he sunk into despair, and, in the immediate
prospect of his departure, made this extraordinary exclamation: I have worshipped
virtue as the supreme good, but have found it to be only an idol and a name. Socrates,
who was confessedly the brightest character in the heathen world, seems to have
possessed much clearer views of immortality than any other individual among the Greek
philosophers. Yet even his opinions are not delivered without much hesitation and
doubt, and are far from being either uniform or consistent. At one time we find him
affirming it to have been his deliberate opinion, after the most dispassionate inquiry,
that the good and wise had every reasonable hope of happiness in a future state of
existence. And yet this conviction, though he distinctly avows it, was not so firmly settled
in his own mind as to prevent him taking his last leave of his friends by these most
impressive words: It is time that I should go away to die, and that ye should return to
the active business of life. Whether you or I have the better portion, is known only to the
immortal gods, but I think cannot be known with certainty by any individual man.
Cicero, though one of the most enlightened men of all antiquity, and one that wrote more
on this subject than any other individual, yet seems to have no settled or deliberate
opinion with regard to it; and, in one particular passage, in which he refers to the
perplexing and contrary views entertained by philosophers, we find him declaring: But
of these doctrines which is to be received as true, some god must declare unto us; which
is the more probable even, is extremely doubtful.

II. Let us now examine the superior evidence which the Gospel gives us on this subject.
1. In the gospel we have an express confirmation of the hope of nature, that the souls of men
survive the dissolution of their bodies, and continue capable of exercising those powers
and faculties which are essential to them.
2. Besides assuring us of the continued existence and consciousness of the spirit after death,
the gospel informs us that the tabernacle of clay in which it was lodged, but which now
lies mouldering in the dust of the earth, shall in due time be raised up in unfading life
and activity, and re-united to its former spirit.
3. We are further assured in the gospel that the grand event of the resurrection will be the
introduction to a state of retribution, which will admit of neither termination nor change.
4. While the gospel thus reveals to us a future state of inconceivable and endless bliss, it at
the same time clearly points out the only certain way in which we can attain to the
enjoyment of it. (P. Grant.)

Death abolished, and life and immortality brought to light

In discoursing upon these words, it shall be my endeavour to show what Jesus Christ has
effected--

I. IN HIS OWN PERSON. Referring to the text, we find mention made of Jesus Christ, who hath
abolished death. It wilt, I doubt not, be readily admitted that, if the cause be removed, the
resulting effects must necessarily cease. What, then, is the cause of death? It is a melancholy and
humiliating reflection that man--the lord of this lower world, the vicegerent of the great
Supreme on earth--should die, as do the brutes over whom he holds a delegated sway. Yet it is
not more melancholy and humiliating than it is true--His life is but as a vapour that appeareth
for a little time, and then vanisheth away. Yet it was not always so. The mortality of man is the
direful effect of sin. And when it is stated that Jesus Christ hath abolished death, it cannot
mean that we are consequently exempt from paying the debt of our fallen nature. By no means;
it is appointed unto all men once to die. The most merciless tyrants have, at some particular
seasons, shown signs of a merciful and yielding disposition; and the tears of imploring loveliness
have pierced even their hard and cruel hearts. But not all the fascinations of beauty can arouse
one kindly feeling in the breast of the king of terrors, or make one single impression on his
relentless nature. By the term death here, we are not to understand merely natural death, but
the corruption and decomposition which take place in consequence of it; and, though we must
allow it a short and momentary triumph, yet in the end it will be totally abolished. And how
has this been brought to pass? By Jesus Christ. By His righteousness and atoning sacrifice,
satisfaction has been made for the sins of the whole world; by His resurrection and ascension,
proof is given that the power and dominion of death must eventually terminate. Let us now
proceed to consider what the same gracious Saviour has effected for us--

II. BY MEANS OF THE GOSPEL. He has brought life and immortality to light. The literal
translation of the original is: He hath illustrated life and immortality by the gospel. This
doctrine had never been illustrated and demonstrated before; it existed in promise, but had
never been practically exhibited. But through what medium are we assured of this? It is the
gospel alone which brings immortal life to light. It is this which rouses, extends, enlarges, and
refines our limited views and sentiments. (T. Massey, A. B.)

Immortal life
We will consider three things--first, the great subject brought to light, life and
immortality; secondly, the revelation--He hath brought life and immortality to light; and,
thirdly, we will glance at the means by which this glorious subject is placed in the light of open
day--it is by the gospel.

I. IMMORTALITY NATURALLY AND ESSENTIALLY BELONGS TO GOD ALONE, who only hath
immortality, dwelling in the light which no man approach unto; whom no man hath seen nor
can see. By life and immortality, in the language of the text, we simply understand immortal
life, or existence incapable of decay. Human existence, or existence in the present world, is not,
strictly speaking, immortality; it is liable to decay. The natural powers are liable to decay, and
the natural members crumble into dust; and the intellectual powers are also liable to decay, in
consequence of their being encased in, and connected with this crumbling and mouldering
tabernacle. The gospel has brought to light this glorious fact: that there is an existence in
another state for creatures such as we are, incapable of decay. By which we understand that it is
an existence without sin; for in sin is involved and included all the elements of destruction, and
nothing can remove the elements of destruction but the removal of sin. All the powers shall be
cleansed, nicely balanced, rightly directed, and constantly employed; and they shall be raised
beyond the reach of that which might tarnish, sully, deprave, or injure them for ever. As it is a
state of existence without sin, so, consequently, it is a state of existence without sickness. And as
there will be no sickness, as a matter of course there will be no pain. And that fear, which is such
a source of torment, will be done away. And then as to gratification; there is nothing that can
gratify a perfected intellect or a purified heart, but we shall possess it in all its fulness and purity,
in order that we may enjoy it for evermore. Life, with holiness; for as holiness is the principal
perfection of Gods nature, so holiness will be the principal characteristic of the Lords people in
a better state. Life, with knowledge; for immortal life stands virtually in connection with
spiritual knowledge. Hence Christ says: This is life eternal, that they might know Thee the only
true God, and Jesus Christ, whom Thou hast sent. It will be life, with peace in perfection, and
life in the possession of joy; and all the future will be the anticipation of perfect satisfaction. It is,
we may observe, life with God--we shall be for ever with the Lord--life in the presence, life in
the possession, and life in the enjoyment of God. We may remark that it is life of the most
perfect kind, in the highest degree. Now we know not what life in perfection is. I conceive that
the highest kind of life will, in all the experience of the Lords holy ones, be wrought up to the
highest degree of perfection, and, in that state, it will be spent to reflect His honour, to
perpetuate the glory of His grace, and for the honour of His glorious perfections, for ever. For, in
other words, we may say it is life in employment and in enjoyment. We associate these two
together, for in our minds they always are associated: we can conceive of no suitable
employment without enjoyment.

II. THE REVELATION: life and immortality are brought to light, intimating that immortal life
was obscure before. The heathen had some idea of a state of immortal existence for the soul, but
not for the body; although, according to the gospel, immortality is intended for the body equally
with the soul.
1. He brought to light, the purpose of God, which was to be wrought out through all the
opposition of sin and Satan, and of man under their influence, that He would have a
people possess an immortal existence incapable of decay--A life of the highest kind, in
the most perfect degree.
2. He not only brought to light the purpose, but the promise. How frequently and how
plainly does our Lord refer to this, particularly in the Gospel of St. John. We can refer
but to one passage--the sixth chapter and the fortieth verse--This is the will of Him that
sent Me, that every one which seeth the Son, and believeth on Him, may have everlasting
life; and I will raise him up at the last day.
3. He not only brought to light the promise, but He was Himself the example. You know
He yielded to the death upon the cross. He came forth in the possession of immortal life,
with an immortal body and an immortal soul.
4. He exhibited eternal life, as a blessing promised to the Church. This, says the apostle
John, with emphasis--this is the record, that God hath given to us eternal life, and this
life is in His Son.
5. He not only exhibited it to us as a blessing promised, but as a prize to be gained; for there
is nothing in the gospel to sanction indolence.
6. It is represented as the end which grace has in view. Hence the apostle, drawing the
parallel between the two heads, or public representatives, says (Rom 5:20). It was
brought to light as the great object of hope, upon which the eye of hope is to be fixed
from time to time. And what made primitive Christians so cheerful, and dauntless, and
bold, and courageous, was just this: they were living, says St. Paul, in hope of eternal
life, which God, who cannot lie, promised before the world began.

III. The means by which this blessing is brought to light is the Gospel,
1. Now, in one view of it, the gospel is a kind of telescope, without which it is impossible to
look so far into the distance as to see immortal life. There it is in the distance, but our
faculties are so weakened by sin, and the mists of ignorance have so gathered between us
and it that it is necessary there should be something to bring the minds eye into contact
with it. The gospel is that something. It brings the subject near, just in the same way as a
telescope seems to bring the distant object near; so that we can look at it, gaze upon it,
examine it, admire it, and enjoy it.
2. The gospel brings life and immortality to light, because it shows us how we may get rid
 of sin, the cause of death.
3. The gospel not only tells how we may get rid of sin, the cause of death, but how we may
obtain justification, the title to life.
4. As it tells us how to obtain justification, which is the title to life, so it informs us how we
may surmount every obstacle that would keep us from the possession and enjoyment of
it. It brings to our help the power of God, the wisdom of God, and the Spirit of God; in
other words, it presents to us the Saviour, in all His fulness, and tells us how to every
believer in Him He is made wisdom, and righteousness, and sanctification, and
redemption. (James Smith.)

Eternal life
By what means has Jesus Christ brought life and immortality to light? I bring a triple reply. By
His teaching, by His redemption, by His resurrection. Let us touch upon each of these points.
1. By His teaching, I said; but I must explain my thought. Do I mean that Jesus Christ
brought to men logical arguments in order to prove eternal life, that He made of them a
learned, rigorous, invincible demonstration, that He gave to the proofs which the
philosophers employed before Him an irrefutable value, that He Himself added new
proofs which convinced the reason for ever? Never, brethren; I will not say that, because
I do not think it. Jesus Christ never undertook to prove the future life, and you will seek
in vain on His lips for a single scientific reasoning which had that aim: the gospel no
more demonstrates the future life than it demonstrates the existence of God. Brought it
to light! How? What must be done in order to bring immortality to light? Ah! I
understand you. The mysterious veil must be removed which hides the invisible world
from us, that it may be penetrated and its secrets told to us. We ourselves are fatally
arrested on the shores of the formidable ocean of death, and we do not know whether
any new land shines there, beyond the flood, on the mysterious horizon. Darkness covers
its waves; we try to throw light upon them, to direct the rays of our thought upon their
depths; but that thought, which can follow the stars in their courses and calculate the
laws of the world, is exhausted in the haze. We listen, and we hear only the monotonous
noise of the billows in which the groanings of all past generations seem to be mingled,
swallowed up in the common shipwreck which awaits us all. No one has come from that
world, we say, to relate its secrets to us. But let some one appear, let him satisfy our
ardent curiosity, let him tell us what heaven is, let him depict its beauties, let him
recount the life which is the lot of the happy in glory, and our thirst will at least be
appeased. Now, has Jesus Christ done that? Has He related to us what passes in heaven?
Has He unveiled its mysteries to us? So little, as has been often remarked, that the gospel
yields nothing here to our curiosity. If to bring immortality to light signifies to relate the
secrets of the invisible world, it must resolutely be said, Jesus Christ has not done that.
How striking does that moderation appear when we think that Jesus Christ could so
easily have inflamed the souls of His disciples, and encouraged them to die, by depicting
to them the splendours and the enjoyments of the world beyond! Recall the many
founders of religion and false prophets who sent their disciples to death, intoxicating
them with the promise of the delights which paradise reserved for them. In the teaching
of Jesus Christ there is nothing like that. We see what Jesus Christ has not done, and
what we might have expected from Him. I come back to my question: How has He, by
His teaching, brought life and immortality to light? To solve it, to understand the novelty
of His teaching as to this, let us see what ideas Jesus Christ found reigning around Him
on this point. What did the hook of the Jews, the Old Testament, teach on this matter? I
hear it affirmed to-day that the idea of the future life is foreign to the Old Testament. In
support of that idea the silence of the Old Testament is alleged as to the point. Let us
examine it. I open the Old Testament, that book to which the idea of immortality has
remained, so it is said to us, almost unknown, and in its first pages I see announced the
startling fact that death was not in the first intention and will of God; that it is a disorder,
an overthrow, fruit of that moral overthrow called sin. Whence this conclusion is
imposed on us, that man, created in the image of God, is made by Him for immortality.
And in the pages which follow, speaking of a patriarch who walked in the ways of God,
the Bible tells us of Enoch, as farther on it tells of Elijah, that he returned to God without
passing through death. I come to the law of Moses. There is no mention made in it of
eternity, I acknowledge this without hesitation; but I beg to remark that the question
here is of a code addressed to a people, and that peoples do not live again as peoples.
Legislation relates only to the present life; when even it should have to do with a religion
like that of Moses, it would have to do with it only by its visible sides. The sole sanctions
which it could promise are temporal sanctions; it has not to penetrate into the world
beyond, for its mission expires there. After the law come the Psalms and the prophets.
The Psalms--ah! I know they often express, with a bitter sadness, the idea that the
activity of man ends at the tomb; but, to-day, could you not catch on the lips of a
Christian similar expressions, when he thinks of the brevity of life, of the little time
which is given him here below to serve his God? In addition to which, by the side of those
longings, those presentiments of eternity, there are, I acknowledge, doubts, anxieties,
uncertainties, in the presence of death among the believers of the Old Testament. It is
still the age of twilight; shadows are everywhere mingled with the light. We can now
imagine the state of beliefs in the centre where Jesus Christ appeared. What did Jesus
Christ do? He sanctioned by His Divine authority belief in the Resurrection; He openly
combated Sadduceeism; He returned unceasingly to the great thought of a last judgment;
but is that all? If I wish to sum it up in one word, I do not hesitate to say that Jesus Christ
has founded the faith in eternal life. And how? It was not always in simply supposing it,
in illuminating all His teachings with that light, it was not only in speaking of heaven, as
Fenelon has so admirably put it, as a son speaks of the house of his father; it is still, it is
above all, in revealing to us an ideal of life to which our conscience is forced to subscribe,
and which is a mockery if it should not continue and expand in eternity. What do all
those words teach me? Eternal life. Listen Blessed are they that mourn, for they shall be
comforted! Blessed are those who hunger and thirst after righteousness, for they shall be
filled! Blessed are the meek, for they shall inherit the earth! Blessed are the merciful, for
they shall obtain mercy! Say if each of those words does not open before your gaze like a
splendid vista into eternity itself. Tell me if each of those words does not end by
stretching into eternal life. This simple example shows, in a striking manner, how Jesus
Christ has founded faith in the future life. He has founded it on the human soul itself,
interrogated in its deepest and truest instincts. Taught by that reflection, let us now take
His teaching in its central and ruling thought. Indeed, how shall we seek the kingdom of
God, if eternity is a vain word? How shall we pursue the ideal righteousness, if we ought
to content ourselves with what the earth can give us? How shall we follow after holiness,
if we must negative our living some day freed from that law of sin which we carry in our
members? How shall we love, ill short, how shall we give our heart to God and to all
Divine things, if we should not some day find God, and in Him possess all in eternity?
Jesus Christ interrogates the human soul, and evokes in its depths those aspirations
which eternity alone can satisfy. Hence, then, this is how the question shall be put: Faith
in eternity will be faith even in the kingdom of God. The more we believe in the triumph
of righteousness, of truth, of goodness, the more we shall believe in eternal life; the more
satisfied we are with the present life, the less we shall understand that eternity is
necessary. Instead of saying then, as the mystics will do after Christ, Let your
imagination lose itself in ecstasy, and you will see heaven; instead of saying, as
 philosophers had said before Him, Gather in your reason all the proofs which
demonstrate immortality, Jesus Christ simply said, Love, sanctify yourselves, thirst
after righteousness; the more you do that, the more will eternity be necessary to you, the
more you will love it, the more you will believe in it; for to live for holiness is to enter
already, even here below, into eternal life. So, for Jesus Christ, eternal life begins, even
here below, for every soul submissive to God; that word is used forty times in the New
Testament, and it always designates the state of a soul which has entered into
communion with God. There alone is true life in reality. Eternity embraces the present
and the past as well as the future. Eternity, we are in eternity. For him who has entered
into the plan of God, the heavenly kingdom begins even here below; only, while here
below, everything is subjected to the blast of instability: in that other economy which we
call heaven, life will be full and lasting, and joy will be there for ever.
2. That is how Jesus Christ, by His teaching, has founded faith in eternal life; but even that
teaching had never sufficed to found that belief, if the work of redemption had not
followed and crowned it. Eternal life is communion with God. But is it sufficient to tell us
so? No, we have gone out from communion with God. Have we not all violated the law of
the heavenly city, and can we enter it without a restorative act--without a holy pardon
giving us access to it? The road which leads us to God passes the foot of a cross, and if
that cross had not been planted that road would never have been opened to a single
person. Without redemption there is no eternal life. It is by His Cross as much as by His
teaching that Jesus Christ has brought immortality to light.
3. But would the Cross itself have had that efficacy if the Resurrection had not followed it?
Listen to St. Paul. When he wrote to Timothy that Jesus Christ had conquered death and
brought life and immortality to light through the gospel, on what, before all, did he place
the accent if it was not on the resurrection of the Lord? What would remain of the gospel
without the Resurrection? The person of Jesus Christ and His teaching, you reply, His
life and His words, will always shine with the same lustre. What could a miracle add to
the sublimity of His discourses, or of His character? The reply seems plausible; and yet,
I would ask your attention here to a fact. We have heard in our days many men holding
the same language, who wanted a Christ without miracles and without a resurrection,
who asked us what such prodigies added to His holiness. Years have passed, we have
seen those men following the current of their thoughts; little by little the perfect holiness
of Christ is obscured in their eyes; they have discovered blots in His life; His Divine
aureole has grown pale; they see no more in Him to-day than the sage of Nazareth,
sublime, but ignorant, and a sinner like all the children of men. In reflecting on this, I
have found that the result of an irresistible logic was there. The person of Christ is one
like His teaching. You cannot arbitrarily strike off such or such parts. All holds together
in Him; His life, His words tend to the Resurrection as to their natural fulfilment;
everything in Him supposes a victory over death; if that victory has not been obtained,
His authority is shaken, His words lose something of their serene certitude, His ideal
grandeur grows dim. As we have said, facts prove it every day. Let us suppose, however,
that it is not so. Let us admit that Christ, conquered by death like all men, remains as
grand, as holy. Have you reflected on the other side of the question? Have you asked
yourself if faith in the future life would not for ever be shaken on the day when the fact of
the resurrection of Jesus Christ should have disappeared from history? (E. Bersier, D.
D.)

The reasonableness of life

It may at first be thought that in the words of the text St. Paul has overstated the originality of
his gospel in its doctrine of immortality. For, on the one hand, we find the tokens of firm belief
in a life beyond the grave among the very lowest savages: it is shown in their legends, in their
accounts of dreams, in their customs of burial. But St. Paul does not, could not, deny that the
expectation of an eternal life and the suspicion of immortality were astir among men before
Christ rose from the dead, the first-fruits of them that slept: what he does claim is that through
the gospel of the Resurrection God has brought the truth to light, and substituted for the shifting
glimpses, the twilight hope, the unfinished prophecy of the past, a fact as stable as his prison
walls, a fact which brings immortality itself into the broad light of day, and sets it, for those who
believe that Christ is risen, among the steadiest axioms of life. He is satisfied that his eyes have
seen the form, his ears have heard the voice of One who liveth, and was dead, and is alive for
evermore. The expectation of a future life had indeed long been in the world: but it had been a
very different thing from this. In the infantile mind of the savage it had been little mare than the
mere inability to imagine how he could cease to be: it cost him less effort to think of the present
as continuing than as stopping: he had not fancy or energy enough to conceive an end. It was
impossible that a state of mind so purely negative should long take rank as an expectation
among civilised men: in their higher and more active souls it must either become positive or
pass away. It does become positive to the Greek and to the Jew: but at the same time it loses
something of that unfaltering certainty with which it swayed the savage. Even David wonders
What profit is there in my blood, when I go down to the pit? even Hezekiah cries to God, The
grave cannot praise Thee; death cannot celebrate Thee: they that go down into the pit cannot
hope for Thy truth. Whatever Christianity has done, or failed to do, this at least we need not
fear to claim for it: that it has availed to plant the belief of our immortality among the deepest
and most general convictions o( our race: that it has borne even into the least imaginative hearts
the unfailing hope of a pure and glorious life beyond the death of the body: that it has shot
through our language, our literature, our customs, and our moral ideas the searching light of a
judgment to come and the quickening glory of a promised Heaven; that it has sustained and
intensified this hope through countless changes of thought and feeling in centuries of quickest
intellectual development: and that it is now impossible to conceive the force which could
dislodge from so many million hearts the axiom which they have learned from the gospel of the
Resurrection. But is there in this achievement any evidence that that gospel is true? Let us seek
some answer to this question. And first, may not this be said with truth: that there are some
conceptions of our life, of ourselves, and of this present world, which, as moral beings, we have
no right to entertain? We have no right, for instance, to entertain, still less to impart, the theory
that there is any sin which men cannot avoid, any vice which they had better practise: we have
no right to say to ourselves or others that our humanity is naturally vile or brutal. Conscience
can condemn a thought as distinctly and authoritatively as it can an act: and there are abstract
views of ourselves and our life which can only be accepted by doing ruinous violence to the
moral sense. Such, and so criminal, is or would be the belief that this present life is all unreal
and meaningless, a thing to be mocked at or despised as silly and abortive: as though all its
interests and issues, even when they seem most free and hopeful, were really in the relentless
grip of a blind or cruel force, and its government or anarchy, with all that we call law and right
and reason, a mere amusement for some scornful spectator of our manifold delusion. We have
no right, even in thought, so to jeer at ourselves: no man, being rational and moral, may think so
meanly of his manhood. We live then, we go on working, upon the belief that the main and
dominant element in life is reasonable and righteous: it is a belief which morality inculcates as a
duty; without which effort and progress are words drained of all meaning. But does this world,
indeed, display the character which we are thus forced to impute to it, if all the issues of a
human life are finished all its drama played, its accounts all balanced, and its story closed, when
the frail body dies; if life and immortality indeed have not been brought to light? But there are
unnumbered souls for whom only the hope which Christianity has given them can justify the
patient continuance of life, or arrest the quick growth of disappointment towards despair and
madness. (F. Paget, D. D.)
The argument for immortality
It seems to me a very striking evidence of the pressure of the burden of life in our times that so
many thoughtful and cultivated men and women outside the pale of our Churches are not only
indifferent to, but contemptuous of, immortality. I trace the present terrible questionings, to use
no stronger word, of the fundamental realities of our being, our relation to God as a living Being
and our personal immortality, to no ignoble source. I believe that they are mainly due to the
increased pressure of the burden of life under our present conditions of highly developed
sympathies and lofty views of duty. Hence life seems full of sadness and confusion, and the
doctrine is rather welcomed which finds many able, though sad, preachers in these days that at
death we have done with it for ever. The doctrine of immortality is not so much formally
asserted in Scripture as assumed throughout as the basis of its appeals, and of its treatment of
the questions of conduct, of duty, with which it occupies itself. It is no new truth Which the New
Testament discovers and makes known; an old truth, the oldest truth, old as the constitution of
mans nature, is brought to light by the gospel. The dim form of it is brought out into the
daylight, and all men not only feel, but see, it to be a truth of God. Here, in the Bible, is the
strong confirmation and assurance of the doctrine. No man can accept this revelation as
containing Gods counsel, and deny or question mans immortality. But while our faith rests
securely on the revelation and the history which the ages have handed down, it is deeply
important to consider how far the truth is supported or discredited by all that we can gather
from other sources of the nature, the constitution, and the destiny of man. How far does the
study of mans nature and history help or hinder our belief in immortality? The argument is as
follows: The belief that Christ, the risen Christ, was reigning with almighty power, and subduing
all things to Himself, was a thought ever present with the men of all classes, orders, and callings,
who wrought most mightily on the reconstitution upon a Christian basis of human society. I say,
reconstitution on a Christian basis of human society. I wish I had time to go into the question; I
think it would not be difficult to show that human society within the civilised area was literally
perishing of moral corruption, when the light and truth which Christianity brought into the
world restored it at the very spring. Nothing is more marked in the apostolic age than the
contrast between the despondent, despairing tone of the noblest pagan literature, which utters
its deepest wail over the hopeless corruption of society, and the tone of vital animation, of
buoyant, exultant hope which pervades the whole field of the intellectual and spiritual activity of
the Christian Church. The one is manifestly the wail of a world settling into death, the other the
joyful cry of a world new-born, and conscious of a vigorous, aspiring life. And behind the latter,
its inspiring idea, its moving force, was the reign of the risen and living Lord. It was not the tale
of Calvary simply, the history of the martyrdom of martyrdoms, mighty as was the influence
which that could not but wield over men. It was distinctly belief in Christ as a reigning King: one
who was a present and transcendent force in the government of all human affairs. I do not say
that the result of this vision of the reigning Christ was such heavenly order on earth as reigns on
high. Alas! no. Mans passion, selfishness, vanity, and lust are too strong. But I do affirm that
this was the strongest principle, the conquering principle of resistance to all that had been
wasting and destroying heathen society before Christ appeared. It was this which created the
stern conflict against sin, vice, and wrong which has been fought out through all the Christian
ages. So from the open tomb, whose bars the Saviour burst as He arose, a flood of glorious,
kindling light streamed forth; it spread as dawn spreads in the morning sky; it touched all forms
of things in mans dark and dreary world with its splendor, and called man forth from the tomb
in which his higher life seemed buried to a new career of fruitful, sunlit activity, opening a
wondrous depth of meaning in the Saviours words, The hour is coming, and now is, when the
dead shall hear the voice of the Son of God, and they that hear shall live. The exceeding
readiness and joyfulness with which a truth so transcendently wonderful, so far out of and above
the visible order of things, was welcomed everywhere, penetrating mens hearts as though they
were made for it, as sunlight penetrates the darkness of the world, would be utterly inexplicable,
except on the theory that they were made for it; that there was that in their nature which was
pining and longing for it; which was made to live and rejoice in the light of it, as flowers drink in
the light and the dew. They received the truth as truly the most natural of all things, according to
the order of the higher nature; and they lodged it at once as an unquestionable verity in the
treasury of their beliefs and hopes. It is easy to say in answer to this that it was a fascinating
doctrine, and won its way easily by the promise which it appeared to hold forth to mankind. No
wonder, it is said, men naturally long for immortality, and catch easily at any doctrine, however
delusive, which seems to respond to their longing and justify their hope. Man naturally longs
for immortality. Let us look at it a little, and ask ourselves why he longs; how the idea could rise
and take such firm possession of the strongest and most progressive races of our world. If he
longs, it is somehow because he was made to long. Out of something in his constitution the
longing springs. Now nature through all her orders seems to have made all creatures contented
with the conditions of their life. The brute seems to rest with full contentment on the resources
of his world. His soul shows no sign of being tormented by dreams; his life withers under no
blight of regret. All creatures rest in their orders, and are content and glad. Violate the order of
their nature, rob them of their congenial surroundings, and they grow restless, sad, and poor.
Rob a flower of light or moisture, and it struggles with something like agonising earnestness in
quest of them. This well-known tendency in perverted things to revert to the primitive type
seems to be set in nature as a wonderful sign that things are at rest in their natural conditions--
content with their life and its sphere; and that only by ways of which they are quite unconscious,
and which rob them of no enjoyment of or contentment with their present, they prepare for the
farther and higher developments of life. This restless longing in man, then, for that which is
beyond the range of his visible world, this haunting of the unseen by his thoughts and hopes,
this eager hope, this fond desire, this longing after immortality, what does it mean? Has
Nature, which makes all things, in all orders, at rest in their sphere, wantonly and cruelly made
man, her masterpiece, restless and sad? We are driven to believe by the very order of Nature
that this insatiable longing, which somehow she generates and sustains in man, and which is the
largest feature in his life, is not visionary and futile, but profoundly significant, pointing with the
surest, firmest finger to the reality, the solid enduring reality, of that sphere of being to which
she has taught him to lift his thoughts and aspirations, and in which he will find, according to
the universal order of the creation, the harmonious completeness of his life. It spread, then, the
belief in this truth, rapidly, joyfully, irresistibly, not by art, not by fraud, not by force, but
because it was of the nature of light which inevitably conquers and scatters darkness. Men saw
themselves and their life, their present, their future, in the light of it, and the revelation was
convincing. We have here, not the longing only, but, to carry it no further, we have the life of
Christendom for eighteen centuries built on it; we have it as the mainspring of human progress
for incomparably the most civilised, developed, and progressive era of human history. How did
it come there? Either--
1. This result grew by natural development out of the precedent states and conditions of life,
ascending under the guidance of what, for want of a better understanding of things, men
call Nature--the vital force which is behind all the movement and progress of the world--
through the successive stages of creature existence to the height of man. In that ease,
what men call Nature would be responsible for it--and then this would result. There is no
freedom or intelligent choice in Nature, according to the materialists. Everything that is
grows out of its antecedents by inexorable law. But what it is impossible to believe is that
Nature, the vital force, call it what you will, has pressed on the development up to man,
and endowed man with this propulsive movement of his whole being towards the sphere
of the spiritual, the immortal, the eternal, and then confesses its failure to carry it
further, leaving its noblest child a prey to aimless longings and barren hope. Is there
everywhere glorious progress up to man, while for man the way onward and upward,
 which Nature has somehow taught him to look for and to struggle towards, is finally and
for ever barred? Is a broken column the perfect emblem of this great universe? Is its
highest achievement a sad, wistful, hopeless life? For that is what mans life inevitably
becomes when he is cut off from God and immortality. Nature does nothing in vain in the
creation. All works into a sublime procession of progress. Let no one tempt you to believe
that the procession halts, and that the progress which stretches through the whole chord
of being, from a nebula to a constellation, from an atom to a world, from a cell-germ to a
man, is broken off in man and dies out for ever.
2. Still more impossible is it to believe that this hope has no substance behind the veil to
which it clings, and in which as an anchor of the soul it holds, on the other hypothesis,
that the order of things is the work of a Divine hand, that the wisdom and power of God
are at work on all developments and progresses of life. It seems blankly impossible to
believe that God could have created man to imagine, to frame to himself, a picture of a
whole universe of being behind the veil of sense, and beyond the river of death; could
serenely watch him as he imagines it, and pleases himself with forecasting it as the
theatre of his immortal life; could use it as an instrument to stir and stimulate his
sluggish nature, and keep his faculties on the strain of effort by hope, when it is all a
wretched illusion. Can it be believed for a moment that a wise Being can so have
arranged His world that His loftiest creatures in nature and endowment can only live the
lower life by dreaming about a higher, which is but a dream? If that is your scheme of the
great creation, with man to head it, what kind of demon do you make of your God? No!
Whether we look at this aspect and attitude of man towards the eternal as the last
outcome of the vital pressure, be it what it may, which is working through creation, or as
the fruit of the design of an intelligent Creator, who saw this end from the beginning of
the processions of life--equally we are driven to the conviction which revelation makes
sure, that man on the topstone of the material creation plants his foot on the threshold of
a higher, a spiritual, an eternal world. (J. Baldwin Brown, B. A.)

Death abolished--life brought to light

If the railway runs to a particular station and there stops, we call that station a terminus; and
the association of finality springs up in our mind with regard to it, which has an influence upon
our thoughts and feelings during the whole of the journey, and especially towards its close. That
is the station where we all stop and leave the carriages, having exhausted the value of our
tickets. But if a new length of line be added, although the station remains, it is a different fact;
its terminal character is abolished; the association of finality is dissolved from henceforth in our
minds, and we think of the station no longer as a place where we must all come to a standstill,
but as a point of brief tarrying on the way to other destinations. Now Christ, by His revelation of
life and immortality, has added a line of indefinite length to the great human journey; it
stretches away through prospects of vast extent and inconceivable grandeur; in the thought of
life the terminality of death is lost, and it becomes only a fresh starting-point beyond which the
noblest scenery begins to open. Let us, then, trace out some of those common experiences of our
minds which lead us up towards Christs revelation, which predispose us beforehand to expect
that such a revelation would be given to us, and enable us the better to appreciate its evidences
and welcome its reality when it arrives.
1. Take first our natural reluctance at the thought of death as a terminus. It is easy to see
that wherever men have thought seriously, felt keenly, loved deeply, acted nobly, they
have known this reluctance against death which reason could not overcome. Take as
illustration those plaints which break out again and again in the sad, sweet music of the
Book of Job. Listen again to this strain of King Hezekiah on his recovery from a
dangerous sickness: I said in the cutting off of my days, I shall go to the gates of the
 grave; I am deprived of the residue of my years. I said, I shall not see the Lord, even the
Lord in the land of the living The grave cannot praise Thee, death cannot celebrate
Thee; they that go down into the pit cannot hope for Thy truth. The living, the living, he
shall praise Thee, as I do this day. We are struck, in these examples, with the complete
vacancy with regard to the future. Apparently men had no power to conceive of death in
any other aspect than a terminus. They could not get the idea of continuation into their
thoughts; we cannot get it out of ours. The explanation is that it has pleased God to
reveal truth to the world by degrees; and the want of some one great truth leaves the
mind helpless. It cannot see what is to be seen. If we look at a Chinese picture we
perceive that the artist does not understand the truths of light and distance and
gradation. He sees nature as a fiat screen, and pains her so. He cannot make the eye
travel away into the background of limitless distance, as our great masters do. He wants
the knowledge of a few truths which would at once alter his whole conceptions of nature
and mode of representing it. I have stood in a gloomy chamber, where my vision was
bounded by its walls; but suddenly a sliding door has been drawn, and there has burst
upon me a glorious view of rushing stream, and rock, and woodland, arched by the blue
sky, and suggesting enchanting distances. If ever I enter that pavilion again, I shall not
look upon the dead wall with a blank and baffled gaze; I shall already seem to pierce it in
imagination before the door is drawn, and be gazing out on the bright scene beyond. Men
in those early days were groping for that sliding door unconsciously. The sadness and
impatience at the bounding line of death impelled their thoughts to question whether it
was really a bounding line. Their growing intelligent faith in the goodness of God worked
in the same direction with the natural reluctance against death, till the first spark of the
nobler truth was at last struck out; the first lines of gold appeared along the horizon,
heralding the coming of the Divine Light-Bringer.
2. Next, we may note the great deterrent which the idea of immortality has proved to be in
human life. When once an inkling of the great truth had entered mens minds it held
them, and held them with increasing tenacity. It appears to be one of those truths which,
once glimpsed, can never again be wholly lost sight of. There are, we know, to be found
those who stoutly deny in words a future life; but it may be questioned whether they can
shake off the yoke of the thought from their deliberations. No man can be certain there is
not a future life, and this uncertainty is quite sufficient, as Shakespeare says in a well-
known passage, to puzzle the will, and make the man draw back from the verge of a
crime. There are certain conditions of the human mind which appear to require the
check supplied by the belief in immortality. It seems to be needed to ballast the temper
under great sufferings and great temptations. Under the Roman Empire suicide was
sadly common, because, there being no powerful belief of immortality, men thought
themselves at liberty to dispose of their lives as they pleased. And we may justly argue
that the full revelation of life and immortality by our Saviour Jesus Christ was called for
by the saddened, wearied, dejected mental condition into which the world, with all its
thought and civilisation, had fallen. The belief in a future life is doubtless an immense
restraint upon wickedness, even although many do not know, or will not admit, what it is
that restrains them. One of the keenest judges of human nature (Dr. Johnson) once said:
The belief in immortality is impressed upon all men, and all men act under an
impression of it, however they may talk, and though, perhaps, they may be scarcely
sensible of it. To this the reply was made that some people seemed to have not the least
notion of immortality; and a distinguished man was mentioned as an example. Sir, the
great moralist replied, if it were not for the notion of immortality, he would cut a throat
to fill his pockets. History and human life in general show us that the nature of men
requires repression; and that human laws and government are not sufficient for the
purpose, although they act upon the same powerful principle of fear. Whenever and
 wherever the awful idea of a future has been pressed home upon men, there has been a
speedy lessening of violence, ferocity, and crime.
3. Lastly, let us think of the belief of immortality as a needed incentive in human nature. We
need stimulus, as well as repression. The one fact is as clear and constant as the other.
We are naturally indolent except in the pursuit of our desires, tastes, interests. It is
doubtful whether any man loves and pursues goodness purely for its own sake; at all
events, to any considerable extent. The revelation of a future life comes in to meet this
requirement; for all that goads and stirs up our spiritual energies draws its power from
immortality, and from nowhere else. We are promised in an especial manner that we are
to enjoy the sense of power and victory; and every pure and powerful instinct of our
nature is offered its appropriate gratification in a state where God hath prepared for
them that love Him things which eye hath not seen nor ear heard, neither hath it entered
into the heart of man to conceive. (E. Johnson, M. A.)

Continuity
The message of Easter, the gospel of the Resurrection, is the revelation of the Divine
continuity of life, which shows us what life is already, with its mysterious connections and
conflict; it shows us how we may conceive of life hereafter in its final consummation; it shows us
how we may even now gain for the fulfilment of our appointed work the support of a Divine
fellowship. The revelation of the risen Christ is the revelation of life present. Believers are
undoubtedly to blame for allowing it to be supposed for a single instant that their faith deals
only, or deals mainly, with the future. The clear voice of apostolic teaching is, We have passed
out of death into life. We have passed, and not we shall pass hereafter. This is eternal life in
actual fruition, and not this will bring life as a later reward. Our citizenship is in heaven. We
have come to Mount Zion, and unto the city of the living God, the heavenly Jerusalem. And,
indeed, a gospel to be real must be present. No one can look upon the phenomena of life without
feeling its oppressing riddles. We need some light upon them. Earthly life is, and it must be,
fragmentary, sorrow-laden, sinful. Who has not asked at some still moment, How is my brief
span of years crowded with little cares and little duties, relating to that past out of which it came,
and to that future into which it will soon pass? In the risen Christ we see the coherence, the
unity of all action, and the real significance of simple work done in silence and obscurity. Tile
manhood which Christ raised to heaven was enriched by the heritage of long ages, and matured
in the fulfilment of the humblest offices of duty. 4. brief ministry only revealed what had been
slowly shaped in unnoticed and forgotten ways. Looking to Him, living in Him here and now, we
know that each human life is one in all its parts, and is essentially Divine; we know that it is one
by the subtle influences which pass on from year to year, and from day to day; one by the
continuous action of the will which shapes the fabrics of our character. We know that it is
Divine; Divine in its present, if unseen, influence, Divine in the assurance of its future
consummation. We know also that the unity of each single life is an image of the larger unity in
which each single life is included. In the risen Christ we see the outcome of suffering; we cannot
admit that in His life, closed to the eyes of men in betrayal, desertion, torture, there was one
useless pang, one shadow of failure. All ministered to the same end. In the issue, even as we see
it now, human judgments have been reversed. In the risen Christ we see the overthrow of sin.
The end of sin is death, and Christ made death itself the way to life. The resurrection of Christ is
thus a revelation of life present, disclosing the unity and the grandeur of the cause to which, with
great services or small, we all minister, drawing joy, the joy of the Lord, out of our transitory
sadnesses and disappointments, and pains, bringing the assurance that our last enemy shall be
destroyed. It is also a revelation of life future. It is indeed a revelation of the future, because it is
a revelation of the present. Future and present are essentially combined in the eternal. Under
this second aspect the Resurrection conveys a two-fold lesson: it reveals the permanence of the
present in the future; it reveals also in the future, as far as we can gain the thought, a form of
life, fuller, better, more complete than this of our separated personalities. In Him, the
representative of humanity, we see that the perfection of earthly life is undiminished by death;
we see that what seems to be dissolution is only transfiguration; we see that all that belongs to
the essence of manhood can exist under new conditions; we see that whatever be the unknown
glories and the unimaginable endowments of the after life, nothing is cast off which rightly
claims our affection and our reverence in this. This, however, is not all. Beyond this revelation of
the ennobled permanence of the present in the life of the Resurrection, further depths of
thought are open to us. Here on earth our lives are fragmentary and isolated; we are all
separated one from another, and we are weakened by the separation. Our material frames are
not, as we are tempted to think, the instruments of our union, but the barriers by which we are
divided. The most active fellowship is at last irrevocably interrupted; the most intimate
sympathy leaves regions of feeling ununited; but in the risen Christ we seem to have held out to
us the image of a diviner life, in which each single believer shall be incorporated and yet not
absorbed; the unity which is now foreshadowed in the unity of will with will is hereafter, as it
seems, to be realised in a unity which shall embrace the whole being; each one will consciously
share in the fulness of a life to which he has given himself, and will serve that by which he is
maintained. To he in Christ is now the description of our vital energy; it will then be the sum of
our existence; the body of Christ will then be no longer a figure, but a reality beyond all figures.
And so it is given us to feel, even in the midst of our conflicts and estrangements, that the
saddest differences of our mortal state are lost, as we are reminded by the most moving epitaph
in our abbey: Lost in the hope of the resurrection. (B. F. Westcott, D. D.)

Life and immortality brought to light

If on a starlight night we undertake a journey On foot, and we know the general bearings of
the country along which we pass and the general direction of the course we must take to reach
the desired goal, we may with care and painstaking come to the end of our journey in safety. The
moon is shining in the heavens, the constellations are glittering over our heads, and by the aid of
the stars travellers can cross the trackless desert. But there are disadvantages in taking the
journey by night which do not exist in the full light of day. With care we may keep the beaten
path by night, yet sometimes there are difficulties in so doing. Mr. Forbes tells us that in his long
night ride in South Africa he was obliged to alight from his horse to feel the ground, that he
might be sure of the waggon-track. Then there are finger-posts here and there, but the light at
night will not enable us to decipher the inscriptions. We pass by pleasant orchards and gardens,
and in the daytime we see the fruits and flowers, but these are hidden in the night. There are
avenues of trees whose boughs and branches interlace, which cast dark shadows in the night, bat
which in the day form cool resting-places. The beauty of the landscape is for the most part lost in
the night, but in the day we look upon it with pleasure. The night journey is not so convenient
and pleasant as the journey by day. Now, the journey by night represents to us the life of the
saints of God before the advent of the Saviour into the world, and the gift of the Holy Spirit. The
journey by day represents the life of Gods children living in the broad daylight of the Christian
revelation. Christ said of Himself, I am the light of the world. Before His coming it was the
night-time of Divine revelation. Gods saints must walk by faith, as men walk in the night by the
light of the moon and stars. When He came, the Sun of Righteousness arose to bless the world
with His light. There were dark shadows for the ancient saints where we find quiet resting-
places. There were mysteries which they could not decipher, which are clear to us in the light of
Christ.

I. Consider Christ abolishing death.

1. Christ removed the uncertainty that hung over death. If we go down into the catacombs of
Rome, the subterranean passages beneath the city, we may see the remains of heathen
and Christian lying side by side. Over the heathen dead are inscribed words of hopeless
 sorrow. A Pagan mother writes words of bitter despair over her child, as if the handful of
ashes were all that remained of the darling she once fondled and cherished. The ancient
writings and funeral inscriptions of the heathen world, with few exceptions, corroborate
the words of the Apostle Paul that they lived without hope, and that their sorrow for their
departed friends was without hope. On the other hand, the words written over the
Christian dead speak of the departed as being at rest with God. Over them we might
write the words inscribed over the entrance to the catacombs of Paris, Beyond these
bounds they rest in peace, looking for the blessed hope. We must not attribute the same
hopelessness to the Hebrew patriarchs, prophets, and righteous men of the elder
dispensation. They seem to have had a persuasion of a life beyond the present. But a
comparison of the words of the Old Testament saints with those of the apostles will
present to us a contrast. To die is gain. Our home is in heaven, from whence we look
for the Saviour. I am now ready to be offered, and the time of my departure is at hand.
There is laid up for me the crown of righteousness. Christ removed the uncertainty and
obscurity which hung over death, and asserted the resurrection of all the dead, both of
the just and the unjust.
2. Christ gives assurance of the full remission of sins and of the Divine favour to all who
believe on Him. The sting of death is sin.

II. JESUS CHRIST HATH BROUGHT LIFE AND IMMORTALITY TO LIGHT. Mark the force of the words
life and immortality. Life, as will be seen by comparing the passages in which the word
occurs in the New Testament, represents the highest blessedness to which we can attain. If we
are in Christ, a new life has been implanted within us by the Holy Spirit, and that life will grow
and expand until we reach the highest of which our nature is capable. This term includes all the
blessedness to be found in communion with God, from the open vision of the Saviour and His
glory, from the society of Gods redeemed people, from the study of Gods works in creation,
providence, and redemption, from the fullest and most perfect service of God; in one word, all
that we sum up in the word heaven. The word immortality completes the conception of the
better life, showing that it is without decay or death. Whilst everything around us is suggestive
of decay, the life of the Spirit is one of immortality. (W. Bull, M. A.)

Life and immorality brought to light by Jesus Christ

Death, as a physical fact, is inevitable and universal. The history of our race is a succession of
generations; which march, with unceasing tramp, across lifes narrow stage, each treading on
the heels of its hurrying predecessor. Like the leaves of the forest in spring, they come; only to
be soon swept away again, like the leaves of the forest in autumn. They chase one another to
destruction, like snowstorms scudding across the insatiate oceans breast. No man can hope that
he will be one solitary leaf, which the autumns blast will spare; or one solitary snowflake, which
will not melt among the billows. Therefore are all men, through fear of death, all their lifetime
subject to bondage. But Jesus has abolished death--has robbed him of his terrors, and broken
the horn of his power. He has illumed the dark recesses of the tomb; and by a most Divine
camera, pictured on the disc of faith the distant future to our gaze. He has connected that future
with our present life; and has thus restored to the latter its true dignity and significance, while
He has for ever dissipated the notion that mans doom is annihilation.

I. BEFORE THE APPEARANCE OF CHRIST LIFE AND IMMORTALITY WERE CONCEALED IN DEEPEST
DARKNESS. The Egyptians, Phoenicians, Persians, and Chaldeans, seem to have had no idea of a
future life whatever. Their wise men were merely students of nature. The materialism of the
Chinese was, if possible, still more blank and absolute. In India the loftiest reach of speculation
produced only the doctrine of Divine absorption. In Greece, philosophy, which means the study
of religion, began about six centuries before Christ. Thales was born at Miletus, in Asia Minor.
He ranked among the seven wise men. He lived to a good old age, and enjoyed a high reputation
for virtue. He first uttered that magnificent aphorism Know thyself. This reveals to us a man of
solitary meditation. He was wont to wander along the pebbly beach of the muttering sea; and it
seemed to him that water, by which all things are nourished and kept alive, was the prime
source of creation. The gods were made of this element. So was every human being, and at death
the soul is soaked up by the parent earth. How mournful the reflection, that our race had gone
so far astray from wisdom and from God, as to invent only so poor and crude an hypothesis
through the most intense thinking of its noblest sage! Next came one to say that the soul was air;
another, that it was fire. Neither of these conjectures allowed a future life. Pythagoras, a
mathematician, conceived that numbers were the beginning Of creation. This mystical dogma
was soon rendered more intelligible by one of his followers, an enthusiastic musician, who
imagined that the human body was an instrument of music, and the soul but the symphony of its
playing. When the chords of the lyre were snapped by death, then of course the melody
departed, the soul became extinct. We now come to the prince of all Pagan religionists,
Xenophanes. He was born in Ionia some five hundred years before Christ. He renounced all
worldly grandeur, and applied himself, with most zealous devotion, to studies about God and
man. He apprehended the Infinite One as a self-existent and eternal Spirit. But when he sought
to know the truth about his own soul and its destiny, he was completely baffled. He bitterly
complained that error is spread over all things, and declared, in declining age, that he was yet,
hoary of years, exposed to doubt and distraction of all kinds. Time would utterly fail to tell of
others, who sought with similar non-success to solve this great problem, If a man die shall he
live again? None ever advanced one step beyond Xenophanes. He may fairly be taken as the
type of man at his best state, with regard to religious knowledge, so far as the gospel is unknown.
As to our own country, let me remind you of an anecdote about our druidical ancestors, which
most beautifully and pathetically exhibits their utter ignorance of futurity. Their chieftains sat
together in their council-hall, consulting about peace and war. It was the darkest hour of night.
Resinous torches, rudely fastened against the walls, shed a few ghastly rays upon the grim
countenances of the perplexed warriors. As they sat thus in deliberation, a poor bird, scared by
some alarm and attracted by the light, suddenly fluttered into their midst through a small side
window. More frightened than before, it hastily flew across to the opposite side, and escaped
again, through another opening, into the darkness from which it had so transiently emerged.
Ah! said the orator then speaking, how like is our miserable life to that poor birds passage!
We come out of darkness, and know not why we are here: and then we are hurried into darkness
again, not knowing whither we go. I have now established our position that, save for Christ and
His gospel, men have ever been ignorant of life and immortality. It is so still. Without ranging
over the heathen world, we may just state, that precisely the same questions are being agitated
in Germany at this moment as were discussed in ancient Greece; and, apart from the Bible, with
no better means of solving them, with no better hopes of success. The united force of thousands
of intellects, some of them among the greatest that have made the past illustrious, has been
steadily concentrated on these problems without the least result. Centuries of labour have not
produced any perceptible progress. But let us now turn to Christ and His gospel: and--

II. CONSIDER HOW HE HAS BROUGHT LIFE AND IMMORTALITY TO LIGHT, THEREBY ABOLISHING
DEATH. In explication of this delightful topic, we must declare, first, what Christ has taught, and,
secondly, what He has done, in relation to our immortal life.
1. He has taught us the truth concerning the future. The Saviours doctrine of immortality
comprises four particulars:
(1) That men are spiritual and immortal creatures.
(2) That their future state will be one either of perfect happiness or of unmitigated woe.
 (3) That the decision of this alternative, in every case, will depend upon personal moral
character; and
(4) That the acquisition and formation of this character is confined to the term of our
earthly life.
2. We are to state what He has done to secure for us individually an immortality of
blessedness. It would not have been enough merely to inform us about the future. We
need to be guided into it with safety. If others could have demonstrated to us a final
world of blessedness, they could not have made it ours; but Jesus has procured for us a
title to the felicities, whose existence He has proved. He has undertaken to be to us the
Way, the Truth, the Life. We were guilty--He takes away our sin, having died, the just
for the unjust, to bring us to God. We were polluted--He is our sanctification, purifying
our souls with the washing of regeneration and renewing of the Holy Ghost. We were
undeserving, but He achieves for us a title to heaven. The gift of God is eternal life
through our Lord Jesus Christ. That He may actually lift us up to the mansions above, is
the reason why He has enlightened us concerning them. (T. G. Horton.)

The discoveries made in the gospel with respect to a future state

The vale of death is a road in which all men must travel; a path in which our fathers have gone
before, and we ourselves must soon follow. It is therefore natural, and indeed of great
importance, to inquire, whither it leads and where it will bring us.

I. The gospel has confirmed the evidence and assured us of the certainty of a future state. Our
Saviour has done much more than merely confirmed the truth of a future state.

II. As He has assured us of a life to come, so HE HAS REVEALED THE MANNER OF OUR
DELIVERANCE FROM DEATH, BY A BLESSED AND A GLORIOUS RESURRECTION. This is the greatest and
most important discovery that was ever made to the world.

III. Our Saviour has revealed in the gospel not only the resurrection but also THE
GLORIFICATION OF THE BODY. It is at present mortal, tending constantly to dissolution, and, at
last, crumbling into dust; but it will be raised incorruptible, and capable of lasting through
immortal ages, like the soul to which it is to be united.

IV. Another important discovery made by the gospel IS THE GENERAL JUDGMENT BY JESUS
CHRIST. This article of faith, as well as the two former, is matter of pure revelation. Whether God
would sit in judgment Himself, or delegate that office to another; whether the judge would make
a visible appearance, or remain invisible in judgment; and whether our fate should be decided
by a particular trial of every person at death, or by a public and general judgment of the world,
were unknown to mankind. To reveal these important circumstances was reserved for our Lord
and Saviour Jesus Christ, who abolished death, and brought life and immortality to light by the
gospel. Our Saviours information extends beyond the future judgment.

V. HE HAS INTIMATED TO US THE GENERAL NATURE OF THE HEAVENLY FELICITY, and the
principal sources from which it will spring. The gospel plainly intimates that in the heavenly
state good men shall be delivered from the natural evils of this life, which fall heavy on some,
and from which none are entirely exempted; that they shall be delivered from the injuries of evil
men; nay, that they shall be delivered from the sufferings which they frequently bring upon
themselves here, by the irregularity of their passions, and the folly of their own conduct. In the
future state, the gospel informs us, the understanding will be enlarged, and made capable of
extensive acquisitions; the heart will be completely purified, and rendered susceptible of the
finest feelings, especially of love; and, to give scope to these affections, we shall be admitted into
the noblest society, and enjoy a delightful intercourse with angels and saints, with Christ and
God, with all that is great and good in the universe.

VI. To complete the discoveries of the gospel, OUR SAVIOUR HAS INFORMED US THAT THE
FUTURE HAPPINESS IS ETERNAL. As the joys of heaven are complete and satisfactory, so they are
permanent and perpetual; subject to no abatement, to no interruption or decay; not only large
as our wishes, but lasting as our immortal souls. (Andrew Donnan.)

Immortality is the glorious discovery of Christianity

I say discovery, not because a future life was wholly unknown before Christ, but because it was
so revealed by Him as to become, to a considerable extent, new doctrine. Before Christ,
immortality was a conjecture or a vague hope. Jesus, by His teaching and resurrection has made
it a certainty. Again, before Christ, a future life lent little aid to virtue. It was seized upon by the
imagination and passions, and so perverted by them as often to minister to vice. In Christianity
this doctrine is wholly turned to a moral use; and the future is revealed only to give motives,
resolution, force to self-conflict and to ,-. holy life. My aim, in this discourse, is to strengthen, if I
may, your conviction of immortality; and I have thought that I may do this by showing that this
great truth is also a dictate of nature; that reason, though unable to establish it, yet accords with
and adopts it, that it is written alike in Gods Word and in the soul. It is plainly rational to expect
that, if man was made for immortality, the marks of this destination will be found in his very
constitution, and that these marks will grow stronger in proportion to the unfolding of his
faculties. I would show that this expectation proves just that the teaching of revelation, in regard
to a future life, finds a strong response in our own nature. This topic is the more important,
because to some men there seem to be appearances in nature unfavourable to immortality. To
many, the constant operation of decay in all the works of creation, the dissolution of all the
forms of animal and vegetable nature, gives a feeling, as if destruction were the law to which we
and all beings are subjected. It has often been said by the sceptic, that the races or classes of
being are alone perpetual, that all the individuals which compose them are doomed to perish.
Now I affirm that the more we know of the mind the more we see reason to distinguish it from
the animal and vegetable races which grow and decay around us; and that in its very nature we
see reason for exempting it from the universal law of destruction. When we look around us on
the earth we do indeed see everything changing, decaying, passing away; and so inclined are we
to reason from analogy or resemblance, that it is not wonderful that the dissolution of all the
organised forms of matter should seem to us to announce our own destruction. But we overlook
the distinctions between matter and mind; and these are so immense as to justify the directly
opposite conclusion. Let me point out some of these distinctions.
1. When we look at the organised productions of nature we see that they require only a
limited time, and most of them a very short time, to reach their perfection, and
accomplish their end. Take, e.g., that noble production, a tree. Having reached a certain
height, and borne leaves, flowers, and fruit, it has nothing more to do. Its powers are
fully developed; it has no hidden capacities, of which its buds and fruit are only the
beginnings and pledges. Its design is fulfilled; the principle of life within it can effect no
more. Not so the mind. We can never say of this, as of a full-grown tree in autumn, it has
answered its end, it has done its work, its capacity is exhausted. The mind, by going
forward, does not reach insurmountable prison-walls, but learns more and more the
boundlessness of its powers, and of the range for which it was created.
2. I now add, that the system of nature to which the tree belongs requires that it should stop
where it does. Were it to grow for ever it would be an infinite mischief. But the indefinite
 expansion of the mind, instead of warring with and counteracting the system of creation,
harmonises with and perfects it. One tree, should it grow for ever, would exclude other
forms of vegetable life. One mind, in proportion to its expansion, awakens and, in a
sense, creates, other minds. It is an ever-enlarging source of thought and love.
3. Another distinction between material forms and the mind is, that to the former
destruction is no loss. They exist for others wholly, in no degree for themselves; and
others only can sorrow for their fall. The mind, on the contrary, has a deep interest in its
own existence. In this respect, indeed, it is distinguished from the animal as well as the
vegetable. An improved mind understands the greatness of its own nature, and the worth
of existence, as these cannot be understood by the unimproved. The thought of its own
destruction suggests to it an extent of ruin which the latter cannot comprehend. The
thought of such faculties as reason, conscience and moral will, being extinguished--of
powers akin to the Divine energy, being annihilated by their Author--of truth and virtue,
those images of God, being blotted out--of progress towards perfection, being broken off
almost at its beginning--this is a thought fitted to overwhelm a mind in which the
consciousness of its spiritual nature is in a good degree unfolded, In other words, the
more the mind is true to itself and to God, the more it clings to existence, the more it
shrinks from extinction as an infinite loss. Would not its destruction, then, be a very
different thing from the destruction of material beings, and does the latter furnish an
analogy or presumption in support of the former? To me, the undoubted fact that the
mind thirsts for continued being, just in proportion as it obeys the will of its Maker, is a
proof, next to irresistible, of its being destined by Him for immortality.
4. Let me add one more distinction between the mind and material forms. I return to the
tree. We speak of the tree as destroyed. We say that destruction is the order of nature,
and some say that man must not hope to escape the universal law. Now we deceive
ourselves in this use of words. There is in reality no destruction in the material world.
True, the tree is resolved into its elements; but its elements survive, and still more, they
survive to fulfil the same end which they before accomplished. Not a power of nature is
lost. The particles of the decayed tree are only left at liberty to form new, perhaps more
beautiful and useful combinations. They may shoot up into more luxuriant foliage, or
enter into the structure of the highest animals. But were mind to perish, there would be
absolute, irretrievable destruction; for mind, from its nature, is something individual, an
uncompounded essence, which cannot be broken into parts and enter into union with
other minds. I am myself, and can become no other being. My experience, my history,
cannot become my neighbours. My consciousness, my memory, my interest in my past
life, my affections, cannot be transferred. If in any instance I have withstood temptation,
and through such resistance have acquired power over myself and a claim to the
approbation of my fellow-beings, this resistance, this power, this claim, are my own; I
cannot make them anothers. I can give away my property, my limbs; but that which
makes myself, in other words, my consciousness, my recollections, my feelings, my
hopes, these can never become parts of another mind. In the extinction of a thinking,
moral being, who has gained truth and virtue, there would be an absolute destruction.
(W. E. Channing, D. D.)

The Christian view of death

It is noticeable how small a space is given to death in the New Testament, as if our Lord Jesus
made light of it! His idea of it is sleep. How full of peacefulness is this idea! There is nothing
dreadful about it. Lord, if he sleep he shall do well! Beautiful and benign sleep! Our little
children, when the time comes and the parent commands it, go to sleep. They laugh as they
climb the stairs; there is a short silence as they kneel; then we hear them singing as the last
evening sunbeams brighten the room, till sleep nestles down on their eyelids and they know
nothing more till the mornings sun wakes the birds outside, and another day is here! Thus shall
it be with Gods children when they die. Their Father will, at the proper time, bid them put there
work aside and go to rest. Not unwillingly, but with cheerful love they obey. Amid the evening
glow of that Divine kindness which has brightened their working hours they will say good-
night to their friends and the world and peacefully sleep in Jesus, until the day break and the
shadows flee away. (I. E. Page.)

Life enlarged by death

A child that has been penned up in narrow quarters, with few playthings, and in constrained
circumstances, has a grandfather and grandmother living in the country. There is the farmhouse
full of rude abundance; there are the ample grounds; there is the brook, with fish in it; there is
the big barn; and there are all manner of things in the barn-yard. The child has been out there
once; and he had such liberty, and found his grandma such a dear old grandma, and his grandpa
such a kind old grandpa, that the days were not long enough. He had so much sport, and was
made so much of, and was never scolded, and never sent to school, and had nothing to do or to
think of but to play, play, play all the time, that he would have liked to abide there. But he has
been taken back to the city, and he lives in a narrow house, and has to go to school, and has to
do this thing and that which are irksome to him, and is put through all the paces which are
thought necessary for his education and development; and he longs for his country experience
again. When spring comes round once more, the father and mother say to the little fellow, Now,
if you are a good boy, next June we are going to take you out to grandpas. The idea of going out
of the city to grandpas! The childs mind is filled with all manner of delights. Ah, what perfect
ecstacy he feels! He dreams about going, and rejoices in the thought. He does not analyse the
intermediate steps, nor think much about them. His grandpas is the place where, to his thought
and affection, centres everything that is most heavenly--for a boy on earth, that is. I suppose that
comes nearer to representing the feelings which the primitive disciples, the early Christians, had
about dying, than any other illustration that you could well make. It was to go and be with the
Lord. (H. W. Beecher.)

A great may be
Rabelais, when dying, said, I go to seek a great may be. (T. Carlyle.)

Immortality
Renan is unquestionably one of the most distinguished among those who deny the existence
of a creative will and personal God. Yet Renan cannot make up his mind that he has lost for ever
his beloved sister; that she has passed into the night of nothingness. He dedicates his Life of
Jesus to her memory;and invokes the pure soul of his sister Henriette, who died at Byblos,
September 24, 1861, to reveal to him, from the bosom of God in which she rests, those truths
which are mightier than death, and take away the fear of death. (J. H. Rigg, D. D.)

The lighted valley of death

In India a dreaded pass stretches between high rocks which frown from either side, as if ready
to entomb the traveller who walks below. But when, towards evening, the sun in its westward
journey reaches the head of the defile and pours its rays directly into it, the whole aspect of the
valley is changed, The sun, standing there, brightens the gloom into light and beauty. Who now
would dread to pass that way? Thus shall it be with those who die in Christ. The living have
always dreaded the gloom of the dark valley; but what if, as we pass, the Sun of Righteousness
shall shine overhead? (I. E. Page.)
Now open your eyes
As one, taking his friend up a hillside in Scotland, that he might have a glorious view of Loch
Lomond, bade him close his eyes, and led him by the hand till he could say, as the splendour of
the landscape lay before him, Now open your eyes, so Christ has a glory of heaven to show His
people; but ere its full revelation they must close their eyes in death and clasp His hand for a few
steps in darkness, to open them at His bidding amid the glories of heaven, and behold for
themselves what He hath prepared for them that love Him. (I. E. Page.)

2TI 1:11
A preacher, and an apostle, and a teacher of the Gentiles.

I. A public PREACHER is one who may discharge his office ever in one and the same place.

II. AN APOSTLE goes about everywhere; but he would have fully satisfied the requirements of
his apostolic office if he had once for all declared his message.

III. TEACHER. Here we have in addition diligence and perseverance in teaching: from which
arose suffering. (J. A. Bengel.)

The preacher a crier

It is an argument, that the preacher brings not stolen stuff nor bad commodity. He whose fruit
is best, as we see in cities, crieth loudest. A low voice in the street argueth either an ill-
commodity or a false way of obtaining it. (J. Barlow, D. D.)

Not to cavil with the preacher

Again, this must teach the auditors not to cavil with the crier, but to hear the words of
exhortation patiently. Some, like Festus, tell Paul, if he cry aloud, that he is beside himself;
reputing the preacher rude, indiscreet, passionate. Why? Can a bell have too shrill a sound? a
hound too deep or bass a mouth? a piece give too great a report? or a crier extend his voice too
high? Shall not the shepherd shout when the sheep are wandering, or ready to be devoured by
the wolf? Will ye not ring the bells awake, when the city is on fire? Discharge the greatest
cannon, when the ship is in distress, and in danger to be lost in the haven? And shall not the
preacher cry, roar, and, as John, bellow like an ox (for so the word is read), when men sleep and
sink in sin, and be in hazard to be drowned and devoured by Satan, that cruel wolf, and pirate of
the soul? (J. Barlow, D. D.)

The servants of God take delight to dwell and discourse of good things
(Act 20:7):--Its no burden or wearisomeness to the saints to enlarge their speech on heavenly
subjects. A traveller when he hath taken a view of the situation of many towns and countries,
beheld the rare monuments that he hath met withal, rejoiceth to make relation thereof unto his
friends after his return; and so is it with a Christian, who is a spiritual traveller: when he hath
seen into the mysteries of religion, found out the great secrets therein contained, by the painful
travel of his mind, he maketh it the joy of his heart largely to discourse thereof unto his
brethren. (J. Barlow, D. D.)
Love makes teachers
But did they love the gospel they neither would or could be silent; for their word, like fire in
straw, would burst forth. Will not the soldier speak of his wounds, the huntsman of his hounds,
and the husbandman of his cattle and grounds? And shall we love the gospel and never make
mention of it? No, no: this little speech of heavenly things argueth that the love of many is but
cold. Love the word once, and say nothing of it, if thou canst. (J. Barlow, D. D.)

A gospel preacher
Bramwell was a plain preacher in the States, and to some extent an uncultivated preacher; but
he was frill of faith and zeal, and his ministry was attended with marvellous power. He was
preaching in a little village on one occasion, and the German minister, Trubner, was induced to
go and hear him. Trubner was a very cultivated scholar, and a profound critic; and when some of
Bramwells friends saw him there they said, Alas! alas! for poor Bramwell, how Trubner will
criticise him! Precious little did Bramwell care for him, or for all the philosophers under the
sun. He preached, and set before his audience the everlasting gospel of Jesus Christ, and when
Trubner went out of the church one of his friends said to him, How did you like him? Dont you
think he wanders a good deal in his preaching? Oh, yes, said the old Lutheran, he do wander
most delightfully from de subject to de heart. (The Teachers Cabinet.)

2TI 1:12
I also suffer these things.

Pride in the profane causeth good men to suffer for well-doing

The Pharisees were zealous for the law and ceremonies, and Paul preached the gospel, called
them beggarly and impotent rudiments; told that if they were circumcised Christ profited them
nothing. Why, this so took down the pride of man, that he should not be justified by his own
works, but by anothers, that Paul was persecuted, and hardly intreated of his own countrymen.
If a skilful tailor take measure of a crooked and misshapen person, and fit the garment
proportionable to the pattern, a proud piece of flesh will pout, swell, and wrangle with the
workmen; so let the ministers and men of God do good, divide the Word aright, high and lofty
spirits will be muttering, for they cannot endure the light, or to be told of their deformities. Thus
Paul was reputed aa enemy for telling them the truth. A counterfeit and false glass is the fittest
for old, withered, and wrinkled curtizans to view themselves in; for if it should show them their
right shapes, all things to nothing, they split it against the walls. (Jr. Barlow, D. D.)

For I know whom I have believed.

The foundation of the Christians hope

I. One ground of the apostles assurance was a persuasion that Christ is able to keep the souls
committed unto him.
1. It is implied that Christ is able to bring the soul into a state of salvation.
2. This persuasion of the apostle implied that Christ is able also to preserve the soul in a
state of salvation. He added, as the other ground of his assurance--

II. A CONSCIOUSNESS THAT HE HAD HIMSELF COMMITTED UNTO CHRIST HIS OWN SOUL. However
firmly he might be persuaded of Christs ability to save the souls committed to Him, he yet could
not be assured that He would save his soul unless he felt conscious of the fact, that it was really
committed unto Him. Let us now see what things this consciousness also implied.
1. It implied that he had knowingly given up all thoughts and hopes of saving himself by his
own merits and doings.
2. It was further implied in it, that he now knowingly placed all his hopes and dependence
on the sacrifice and mediation of Jesus Christ alone.
3. But it was also implied in it that, from the time in which he had thus renounced his own
righteousness, and by faith had hoped in the righteousness of Christ, he had lived and
acted consistently with such a faith and hope. (E. Cooper.)

The Christians confidence in Christ

The faith of the Christian is here seen.

I. In its OBJECT I know whom I have believed.

II. In its CHARACTER. It is seen in many noble qualities and bearings, inseparably connected
with each other in the triumphant profession made by the apostle.
1. Knowledge is here the foundation of faith I know whom I have believed. Yes, he knew by
irresistible demonstration--such as extracted the venom of his heart against Jesus of
Nazareth, and filled it with inextinguishable love and fervent devotedness to Him.
2. As knowledge is the foundation of faith, so faith is the reposing of an absolute trust--I am
persuaded that He is able to keep that which I have committed to Him.

III. In its CONSUMMATION--against that day. There is to be a consummation--when we shall

receive the end of our faith, even the salvation of our soul. The province of faith is but for a
season, and it shall give place to the vision and fruition of God. (W. B. Collyer, D. D.)

The internal evidence of experience

The evidences for revelation have been commonly divided under two heads, external and
internal. Under the head of external evidence, we may class all those proofs, which, though
relating to what is found in the Scriptures, are nevertheless exterior to the Word of God; such,
for instance, as the authenticity of the Books of Scripture, and the genuineness of their
authorship, the miracles by which the truths that the apostles delivered were attested, and the
sufferings and persecution which they underwent. But then the internal evidence is not less
important. We might, first, take the internal evidence of Scripture which we gather from the
Word of God itself--the harmony of one portion of it with another, and the circumstance that in
our investigation of its bright and blessed pages, they seem at once to commend themselves, as
what we might expect to come from the God of truth. And then there is the internal evidence,
which may be gathered from the Christians own experience--the attestation, so to speak, of a
Christians own experience to the truths which he finds revealed in the Scriptures of God. Now
we believe that it is to evidence partaking of this character that the apostle alludes in our text.
There was no confounding of his principles; there was no putting down of the truth which he
maintained; nothing was able to terrify him out of what he had embraced as the truth of God.
For I know whom I have believed, and am persuaded that He is able to keep that which I have
committed unto Him against that day. Now this class of evidence, we believe, will, more or less,
be the evidence of every believer in the Lord Jesus.

I. The first point which is presented for our consideration is THAT THE APOSTLE BELIEVED THE
GOSPEL. This is the first act of the sinner with respect to Jesus.

II. But the believer goes further. He does not rest with dependence upon the promise, that the
Lord will be with him unto the end of the world; but he is assured of this, because he finds THAT
SO FAR AS HE HAD TRUSTED THE PROMISE, GOD HAS ACTUALLY BEEN WITH HIM. He has found Him
true to His word by positive experience.

III. The confidence which Paul had in the future gathered from his experience of the past. (H.
W. McGrath, M. A.)

The believers confidence in the prospect of eternity

I. THE AWFUL PERIOD. It is not mentioned by name; but the apostle only calls it that day.
What day? The day of death, when the dust returns to the earth as it was, and the spirit returns
unto God who gave it? Or the day of judgment? Doubtless the day of judgment. This is often in
the Scripture called that day, in order to show us that it is a very important, a very remarkable,
a very distinguished day.

II. WHAT THE APOSTLE DID in the prospect of this period. He deposited something in the
Redeemers hands; that which I have committed unto Him against that day. What, now, was
this deposit? You evidently see it was something personal, in which he acted as a believer. And it
is not necessary, as far as I know, to exclude anything from the transaction; but principally we
are to understand the eternal concerns of his soul. And if this required any confirmation, it may
be derived from the example of poor Stephen, who, when he was dying, said, Lord Jesus receive
my spirit--and from the experience of David, who in an hour of danger said, Into Thy hand I
commit my spirit; Thou hast redeemed me, O Lord God of truth! It means, therefore, simply
believing. The apostles representation of faith here will remind us of several things.
1. The committing our eternal all into His bands implies conviction. The man before was
deluded by error and blinded by ignorance; but now the eyes of his understanding are
opened.
(1) Now he is convinced of the value of his soul.
(2) He is now convinced of the danger of the soul.
(3) And now, too, he is convinced of his inability to save his soul.
2. And this act implies also a concern for its security and welfare.
3. The act of committing the soul to Christ also implies application to the Redeemer for the
purpose of salvation.
4. It implies submission,

III. THE SATISFACTION FELT in the review of the transaction.

1. You see what the satisfaction is derived from: and, generally considered, you observe that
it takes in the apostles acquaintance with the great Depository himself--I know whom I
have believed.
2. You have seen the satisfaction generally expressed; but here is a particular reference with
regard to it. And I am persuaded, says he, that He is able to keep that which I have
committed unto Him against that day. (W. Jay.)

Acquaintance with Christ the Christians strength

 Since the same source from whence Paul had all his high attainments is as open in all its
fulness to each of us, as it was to him, let us consider the way in which that inexhaustible
fountain was made available to him to draw supplies according to all his need, whether for
support under the discouragement of his trials, or for direction under the perplexity of his
difficulties. One word of the text will open the whole of this to us: I know;--I know whom I
have believed, says he. Knowledge was the substance of his power. Nay, then, says the
unlearned Christian, it is too difficult for me. Such knowledge is too wonderful and excellent. It
is high, I cannot attain unto it. It is not for me. How discouraging! will the poor and busy man
say. I have neither the leisure nor the means and opportunity of gaining it. How heartless the
attempt, then, will the weak-minded and humble Christian say, conscious of his weakness. How
can I ever hope to reach even a measure of that, when I feel my weakness and inability every
step I take. But to the most unlearned, to the busiest, to the most feebleminded, I say, that this
knowledge and all the power it contains is for you. Mark the text. The apostle does not say, I
know the support I shall receive, or the direction that will be given me, for I am wise and
experienced, but, I know whom I have believed. His knowledge was not of things, but of a
person, and that but one.

I. Here is mentioned HIS KNOWLEDGE OF THE TRUSTEE. Let us consider some particulars of the
more obvious but important kind, wherein the apostle knew, and we should know Him.
1. He knew that He was faithful, therefore he believed Him.
2. He knew Him to be able.
3. He knew Him to be willing.
4. He knew Him to be all-wise, both to see his trouble, and the best way to get him out of it.
5. Nay, though clouds and darkness surrounded him, Paul staggered not at this, for he knew
the ways of the Lord, that this is His method of dealing with His children. In a word he
knew Him to be the sum of all happiness, the source of all strength, the pledge and
faithfulness of all the promises, the depository of all power, the ruler of all events, the
head over all things to His people, the Saviour both of soul and body.

II. WHAT WAS IT THAT THE APOSTLE COMMITTED TO HIM? What was that deposit (as it is in the
original), he was persuaded He was able to keep? I answer in one word, his treasure. But that
would assume many forms under different circumstances.
1. When the guilt of sin would come upon his conscience, it would be the salvation of his
soul.
2. When the power of temptation would come over him, it would be his integrity in serving
God.
3. When personal dangers surrounded him, and left him no way of escape, it would be his
self-preservation.
4. When assailed by the malicious insinuations of false apostles, and attacks upon his
motives, as at Corinth, it would be his character.
5. When he heard of the entering in of grievous wolves into the flock he had fed so carefully,
it would be the care of all the churches. Whatever it was, in short, that at the moment
most occupied his thoughts and attention, that was what he had deposited for safe-
keeping in the hands of Christ, and which he was persuaded He was able to keep against
all assaults until that day, when the secrets of all hearts shall be revealed, and every man
shall have his praise of God. (G. Jeans, M. A.)

Grounds of confidence in the Saviours ability

 We have here a strong expression of his confidence in the Saviour: let us consider, first, the
nature, and then the ground of this confidence.

I. ITS NATURE. Some suppose the deposit, which the apostle mentions as committed to him, to
denote the gospel trust in general: and this view is favoured by the similar expression in the
context, that good thing, which was committed to thee, keep--hold fast the form of sound
words. But it seems more probable that he refers in the text to the interest of his salvation, the
trust of his whole being, his body, soul, and spirit, which he had confidently committed to
Christ, as Him who had abolished death, and brought life and immortality to light. In the near
view of martyrdom, dissolution, and eternity, his confidence remained unshaken. This is a trust
unfit to be reposed in any created arm. No potentate can hold back his own spirit, much less
anothers, a moment from death no angel could under take such a trust; he would abjure it.
Some portion of our interests we commit to others, but never think of committing our whole
spirit to a creature. Hence we infer that Jesus Christ is truly God: else it were highly improper,
and indeed accursed, thus to trust Him.

II. THE GROUNDS ON WHICH THE APOSTLE TRUSTS THE SAVIOUR. He saw that in His character
which warranted such confidence, and he had a conviction of His ability. There was some
peculiarity in Pauls case, to which we may advert, but which we need not anxiously separate
from the general case of Christians.
1. The first ground, peculiar to Paul, is his vision of Christ at Damascus: this penetrated him
with reverence and attachment for the glorious person then revealed: his heart was
melted like wax, and he cried, Lord, what wilt Thou have me to do?
2. He was confirmed in his trust by his subsequent experience of the favour and power of
Christ. His eyes were opened by Ananias at Christs command. Miraculous powers of
great variety were conferred on himself; so that he did perhaps even greater wonders
than Christ had done. He was inspired to preach with power and boldness: the power of
Christ rested on him. In his soul such a renovation took place, as only Divine power
could have effected: he was purified with humility and enlarged with love; his prospects
were extended far beyond time: and all this was the effect of Christs ascension, and His
gift of the Holy Spirit.
3. Jesus Christ had wrought the great salvation, and reconciled it with all the attributes of
God.
4. The rank which Jesus Christ holds in heaven assures us that He is able to keep that
which is committed to Him.
5. As Jesus Christ is the appointed Judge of all, so eternal life is at His disposal in His
judicial character. (R. Hall, M. A.)

A funeral sermon

I. THE SACRED DEPOSIT WHICH THE APOSTLE HAD MADE. All that concerned his soul, his hopes
and his desires, his deliverance from guilt, and the enjoyment of the eternal favour of his God,
comprised the whole amount of that deposit he had committed to the custody of his Redeemer.
Now this transaction intimates--
1. The perfect consciousness of a separate and immortal existence.
2. A deep sense of the supreme value of the soul.
3. A powerful conviction of the awful nature of death.
 II. The high satisfaction he felt with regard to its safety.
1. He knew Him in the power of His arm.
2. He knew Him in His sacred relation to the Church, as Prophet, Priest, and King.
3. He knew Him, in all the promises of His Word.
4. This persuasion was founded upon the certain return of the Saviour as the Judge of all.
Hence he speaks of his soul being kept in safety against that day. (J. E. Good.)

The confidence of St. Paul

I. HIS KNOWLEDGE EXPRESSED--he knew whom he believed. It was not in himself he trusted,
nor on his own foundation that he built; he staked nothing on his own reason or imagination or
self-begotten opinions; nor had he any reliance on his own merits, or a high notion of the worth
of his exertions, even for the cause of his fellow-creatures, or for the glory of God. It was not the
world or the worlds opinion that he trusted or followed, or any human judgment or conclusion
that he rested upon, as apart from Gods revelation.
1. He knew Him as the revealed Saviour spoken of and promised from age to age.
2. He knew Him as the Almighty Saviour, the eternal Son of the Father, fully sufficient for
the wants of fallen man, and entirely adapted to the very work of redemption which He
came from heaven to fulfil.
3. And he knew and believed this on the personal experience of that power in his own heart;
the presence of the Spirit of Christ in his own soul, having already revived and quickened
him from the death of his former corrupt and blinded state.

II. THE TRUST he reposed in the object of his faith--I am persuaded that He is able to keep
that which I have committed to Him against that day. There was a persuasion, or, as the
original describes it, a full reliance and settled repose in his mind on the object of his faith--the
Saviour whom he believed. It is perhaps here a question, whether the apostle meant to say in
these words, that Christ could and would keep that which he had committed to Christ; or, that
which Christ had committed to him. Doubtless there is an interchange, as it were, an
intercommunion between Christ and the soul of the believer; so that something is committed
from Christ to the soul of His servant, and something also committed from the soul to Christ;
and both are kept by the power of Christ alone. Christ committed His truth, His word, His
gospel to the apostle, to be received in the heart and proclaimed throughout the world; and the
apostle committed himself, his all, to Christ. By His grace alone could the purity and perpetuity
of Divine truth be upheld in the world; and by His Spirit alone could the apostle be himself
upheld amidst the shocks of temptation and the inroads of time and the world, and conducted
surely forward unto that day. It was in the former sense perhaps that, in a following verse, the
apostle said to Timothy--That good thing which was committed to thee, keep by the Holy Ghost
which dwelleth in us. But take the text rather in the view given to us by our own translation,
and we shall find that apostle had been persuaded, and not in vain, to entrust to Christ and His
grace, his credit, his peace, his soul for ever.
1. His credit. He had to go forth truly, to Jew and Gentile, to preach what might seem a new
religion--the one truth of God, hidden from ages and generations, and new made
manifest by the gospel; and he had to pledge himself that it was true, and worthy their
acceptance. He was persuaded Christ could keep the word he had given, and fulfil the
promises he had made,
2. He committed to Christ his peace. Peace, such as the world valued and sought after, the
apostle was not very likely ever to ensure: he had to meet danger and want, to face
enemies and bear insult. Happiness under such circumstances must have been very
 different from what the world calls happiness: but it was not the less so for that, nor
could he the less confidently trust his inward peace and even outward circumstances to
Him who judged and maintained his cause, and who had said Peace I leave with you;
not as the world giveth give I unto you.
3. To Him, in fine, the apostle committed, doubtless, his soul, his all, for time and eternity.
He acted here in the full spirit of his fellow-apostle St. Peter (1Pe 4:19). (C. J. Hoore, M.
A.)

Faith illustrated

I. THE GRANDEST ACTION OF THE CHRISTIANS LIFE. The apostle says, he committed himself into
the hands of Christ. I saw the other day a remarkable picture, which I shall use as an illustration
of the way of salvation by faith in Jesus. An offender had committed a crime for which he must
die, but it was in the olden time when churches were considered to be sanctuaries in which
criminals might hide themselves and so escape. See the transgressor--he rushes towards the
church, the guards pursue him with their drawn swords, all athirst for his blood, they pursue
him even to the church door. He rushes up the steps, and just as they are about to overtake him
and hew him in pieces on the threshold of the church, out comes the bishop, and holding up the
crucifix he cries, Back, back! stain not the precincts of Gods house with blood! stand back! and
the guards at once respect the emblem and stand back, while the poor fugitive hides himself
behind the robes of the priest. It is even so with Christ. The guilty sinner flies to the cross--flies
straight away to Jesus, and though Justice pursues him, Christ lifts up His wounded hands and
cries to Justice, Stand back! stand back! I shelter this sinner; in the secret place of My
tabernacle do I hide him; I will not suffer him to perish, for he puts his trust in Me. The apostle
meant that he did make a full and free surrender of himself to Christ, to be Christs property,
and Christs servant for ever. I must add, however, that this act of faith must not be performed
once only, but it must be continued as long as you live. As long as you live you must have no
other confidence but Jesus only. You may take Him now to-day, to have and to hold through
life and in death, in tempest and in sunshine, in poverty and in wealth, never to part or sunder
from Him. You must take Him to be your only prop, your only pillar from this day forth and for
ever.

II. THE JUSTIFICATION OF THIS GRAND ACT OF TRUST. Confidence is sometimes folly; trusting in
man is always so. When I exhort you, then, to put your entire confidence in Christ, am I justified
in so doing? I have not trusted to an unknown and untried pretender. I have not relied upon
one whose character I could suspect. I have confidence in one whose power, whose willingness,
whose love, whose truthfulness I know. I know whom I have believed. Paul not only knew these
things by faith, but he knew much of them by experience. Our knowledge of Christ is somewhat
like climbing one of our Welsh mountains. When you are at the base you see but little; the
mountain itself appears to be but one half as high as it really is. Confined in a little valley you
discover scarcely anything but the rippling brooks as they descend into the stream at the base of
the mountain. Climb the first rising knoll, and the valley lengthens and widens beneath your
feet. Go up higher, and higher still, till you stand upon the summit of one of the great roots that
start out as spurs from the sides of the mountain, you see the country for sonic four or five miles
round, and you are delighted with the widening prospect. But go onward, and onward, and
onward, and how the scene enlarges, till at last, when you are on the summit, and look east,
west, north, and south, you see almost all England lying before you. Yonder is a forest in some
distant country, perhaps two hundred miles away, and yonder the sea, and there a shining river
and the smoking chimneys of a manufacturing town, or there the masts of the ships in some
well-known port. All these things please and delight you, and you say, I could not have
imagined that so much could be seen at this elevation. Now, the Christian life is of the same
order. When we first believe in Christ we see but little of Him. The higher we climb the more we
discover of His excellencies and His beauties. But who has ever gained the summit? Paul now
grown old, sitting, grey haird, shivering in a dungeon in Rome--he could say, with greater power
than we can, I know whom I have believed!--for each experience had been like the climbing of
a hill, each trial had been like the ascending to another summit, and his death seemed like the
gaining of the very top of the mountain from which he could see the whole of the faithfulness
and the love of Him to whom he had committed his soul.

III. THE APOSTLES CONFIDENCE. I am persuaded that He is able to keep that which I have
committed to Him. See this man. He is sure he shall be saved. But why? Paul! art thou sure that
thou canst keep thyself? No, says he, I have nothing to do with that: and yet thou art sure of
thy salvation! Yes, saith he, I am! How is it, then? Why, I am persuaded that He is able to
keep me. Christ, to whom I commit myself, I know hath power enough to hold me to the end.
Martin Luther was bold enough to exclaim, Let Him that died for my soul, see to the salvation
of it. (C. H. Spurgeon.)

Assurance

I. THE OBJECT OF FAITH--I know whom I have believed. Well, now, whom have you
believed? Have you believed Juggernaut? Have you believed the Hindoo Brahmins? The glorious
covenant Head of His Church--I have believed Him. He that believeth on the Son of God hath
everlasting life; and he that believeth not hath not life. Where there is no believing of a saving
description upon the Person of the Lord Jesus Christ, there is no salvation. It is in vain to tell me
of all the excellencies of the creature, of all the attainments of moral philosophy, and of all the
pride of superstition, it only just makes a pious road to hell for those who pretend to pursue it.
There is no such thing as salvation, no such thing as safety, for time or for eternity, but by
believing on the Son of God. I know. I beseech you to mark the positive nature of the assertion.
It is not, I hope, or trust; it is not, I can, or shall, or may, believe in Him; but, I know whom
I have believed. I do not like anything less than I know, even in things temporal. If I were to
ask my servant whether such and such a matter is safe, or right, or done properly, and I were to
receive for an answer, I think so, or Probably it may be so; Do not tell me that, I should
say, perhaps somewhat angrily; Do you know it? is it really so? Surely, then, if I should require
this in temporal matters, what should I look for in things spiritual You tell me God is merciful,
and I shall do as well as others in the end. I know whom I have believed. The question might
be put to the persons who make such an assertion, What do you know of Him? Well, I will tell
you. I know very well that He is truly, properly, essentially, eternally God. I know enough of Him
to be quite sure that He is truly, and properly, and sinlessly man. I know for certain of Him, that
He is, in His complex character, as God and man, Mediator, Surety, Daysman for His Church, in
official standing. Do you know all this? Do you know Him personally? Can you say, I know that
in His office He has accomplished all that is requisite for the salvation of His Church. Look at
the word believe before we quit this part of our subject. I know whom I have believed. What
is believing? In the margin of our Bible we read trusted. Well, believing is trusting, and
trusting is believing.

II. THE NATURE OF FAITHS ACTINGS--that which I have committed to Him. There is
something about this which enters at once into the daily experience of a child of God, and I think
if it were more extensively practised in our experience, we should be happier Christians--the
committing of everything to Him. I have committed to Him my souls concerns; I have
committed to Him the affairs of time; and I committed to Him His visible Church, which neither
legislators nor monarchs care anything about, but to distract and to destroy. Look at these
things for a few moments. I have committed to Him my souls concerns. And these are of two
descriptions; my souls concerns for security, salvation, eternal life; and my souls concerns in
regard to spiritual existence, and spiritual prosperity, in my way to glory. I commit both to Him.
Now the nature of faiths actings is to commit all to Jesus, in both these respects. If the filthy
effluvia of human natures risings annoy me, I shall cry, Lord, subdue all my iniquity. I commit
them all to Him; cannot do anything without Him, and I am sure it is no good talking about it.
Lord, conquer my depravity. Lord, fulfil Thy promises, that sin shall not have dominion. Then
go on to mark, that it is faiths province to commit the affairs of this life to Him. They are not too
little, they are not too mean for Him to notice, nor for Him to manage, and it may be viewed as
the peculiar privilege of the Christian to carry to the throne of grace, and commit to Christ, every
arrangement He may make, every bargain into which He may enter, every association He may
form, and every companion He may choose. So with all His successes--to commit them all to
Him, remembering that it is He who giveth power to get wealth. So, again, with regard to losses
and crosses, painful events.

III. THE EXPECTATION OF FAITH. He is able to keep it; and that is the point which fixes upon
my attention. Blessings on His name, that He is as willing as He is able! He is interested in it.
But this statement implies great danger or difficulty, or the Divine keeping would not be
necessary. It implies that our beloved Zion is surrounded with every description of enemies and
dangers, or it would not be said that it needs Divine keeping. Moreover, there seems in this
expectation of faith enough to nourish assurance itself. He is able to keep that which I have
committed to Him. Well, then, assurance may lift up its head, and say, If it be the souls
concerns, I have nothing to doubt--I trust it all in His hands. If it be the affairs of my family, or
my business, I have nothing to harass me concerning them. One word more. Against that day.
We might mention the day of the termination of that trouble, the day of the accomplishment of
that desire, the day of the consummation of a certain purpose or scheme in Gods providence,
relative to our spiritual or temporal affairs; but I must hasten to that day the apostle had
immediately in view, that day when Christ shall claim His own; that day when all the
election of grace shall appear before Him, and be presented to the Father a perfect Church,
without spot or wrinkle, or any such thing. (J. Irons.)

The grounds of the believers confidence

What a noble picture have we here! Elsewhere we are told that the apostle was in presence
weak, and in speech contemptible; but he does not appear so now. We see in him a courage and
calmness more than human. What though my departure from this world be marked by infamy,
and violence, and scorn--what though friends forsake, and the world revile, and foes pursue me
with unresting hatred, I have one treasure of which they cannot rob me, one refuge to which I
can always fly, one Friend who having loved me, will love me unto the end.

I. THE TERMS IN WHICH THE APOSTLE MAKES THIS NOBLE DECLARATION OF HIS CONFIDENCE. The
apostle does not say, what I have believed, as if his hope stood in his creed, which might be
very exact--or in his Church, which might be Very true--or in his labours, which were incessant
and self-denying--or in his life, which was without reproach and blameless; but he says, The
proper object of my confidence is a Person; my religion consists in having found a Friend--A
Friend with whom all my interests for time and for eternity may be entrusted. I cleave to a
living, infallible, Divine Protector. I know whom I have believed. The expression, as you
perceive, is in true keeping with the entire spirit of New Testament theology. When a sinner
awakes to the first sight of his danger, the first words to be addressed to him are, Believe on the
Lord Jesus Christ, and thou shalt be saved. This is a principle of the Divine procedure which
would commend itself were it only for its beautiful and pure simplicity. When pressed with the
terrors of a guilty conscience, when despair and fear seem to be coming in upon me like a flood,
I want something to fly to at once; I want to he directed immediately to an altar of safety. Tell
me not of things to be believed, or learned, or sought for, or done, but tell me of one simple act
which shall bring me within reach of mercy. Do not lose time in considering how life and
immortality are to be brought to light--take Him as the life. A convinced sinner cannot do
better than embrace a theology of one article--I know whom I bare believed. Again, let us look
at the word believed. In the writings of St. Paul the expression stands for the highest form of
moral persuasion. It implies the strength of an all-pervading practical conviction--the reposing
of a loving, perfect, and confiding trust. The advance of this upon a mere intellectual faith you
will perceive--for not only is it believed that Christ came for mans salvation, but that this
salvation has become individually applied to ourselves. I know whom I have believed. My faith
rests upon my knowledge, just as my knowledge reacts upon my faith. I am not making a plunge
into eternity in the dark. I have looked to the soundness of my Rock to see whether it will bear
me; I have tasted that the Lord is gracious, and therefore am confident of this very thing, that
He that hath begun a good work in me, will perform it unto the day of Christ. The word points
out to us the danger of taking our religion on trust; the duty of subjecting our opinions to a
diligent and inquiring search. An uninvestigated faith can never be a happy faith. Christs work
for us must be believed, but Christs work in us must be proved. Let us take the next words,
showing to us the nature of the Christians deposit--I know whom I have believed, and am
persuaded that He is able to keep that which I have committed unto Him against that day. To
the trust here spoken of we can place no limit. How great the privilege of having this treasure
locked up in safe Custody, feeling that whatever else is taken from us, our souls are enclosed in
the sanctuary of heaven--that our Jesus puts His hand upon these and says, These souls are
Mine--Mine to be kept, Mine to be watched over, Mine to be purged from all dross and
defilement, and to be rendered back each to his own, at that day! And the apostle mentions
this day, in preference to the day of his death, because although the earlier period would
abundantly vindicate the Saviours faithfulness, yet the other is the day when Christ shall
formally give up His great trust--when, in the presence of all the intelligences of heaven, He
shall show how carefully He has watched over souls, through the conflicts of life, through the
terrors of death, through the tong repose of the grave, now to hold them up as His jewels, and
reward, and crown at that day.

II. THE GROUNDS ON WHICH THE APOSTLE RESTS HIS CONFIDENCE. These, as we should suppose,
must consist in the personal qualifications of Him who was the subject of such trust, in the
attributes of His holy nature, in the efficacy of His atoning work, in the virtue of His meritorious
obedience, in the continued exertions of His resumed Divinity now that He is seated at the right
hand of God. Thus, let us look at the attributes of His nature--at His power, for example; does
He not say, All things are delivered into My hand; all power is given unto Me in heaven and in
earth; I open, and no man shutteth; I shut, and no man openeth! Who, then, can harm us, if
we have secured such a Friend as this? But, further, we know Paul would have a ground of
persuasion in the work of Christ, in the sufficiency of His obedience, in the infinite reach of His
atonement. The apostle was one who felt painfully the greatness of his own deficiencies. His
language ever was In the Lord Jehovah have I righteousness and strength My only trust is
that I may be found in Him. But once more, the apostle would find a comforting ground of
persuasion in the thought that the Saviour in whom he believed, lived for ever. It is a sad
reflection with regard to our earthly friends, that however cherished or however tried, death will
soon take them away. (D. Moore, M. A.)

A safe deposit
We sometimes believe in men whom we do not know. We think we know them; but we are
mistaken. We may inquire; we may observe; we may ask for testimony and receive it: we may
even put men to severe test: still we are sometimes mistaken and deceived, and we have to
confess, I did not know the man whom I trusted. The case presented by the text is the opposite
of that. In this instance we have trust leading to increased and enlarged knowledge--knowledge
strengthening trust, and both producing the expression of full assurance. You observe that the
language of the text is somewhat metaphorical. We have certain facts in the Christian life put
before us here under the figure of a deposit--A depositor--A depositary, and the confidence of
the depositor.

I. WHAT IS THIS DEPOSIT? Was it the soul of the writer? Was it the well-being of Paul in his
persecution, the getting good out of his sorrow (1Pe 4:19). Was it the work of his salvation--that
work to which he himself refers, when, addressing some of his converts, he says, He which hath
begun a good work in you will perform it? Was it his future crown--the crown of righteousness?
Was it his converts, for whom he was perpetually praying? Was it his apostolate? Was it the
welfare of the Churches? Was it the truth, and the proclamation of the truth? The great care of a
man on a dying bed is himself, and this should be our great care in life; yet to take charge of
himself no man is capable. Whatever capacity a man may have had, or human nature may have
had before the fall, the loss of capacity which sinfulness and transgression have occasioned is
immense; and there is a fearful loss of position. The soul is guilty, and needs pardon,
righteousness, and restoration. The spirit is polluted, and it is dark, dim, dull, and deathly,
through its pollution--it wants light and life. A physician is needed to whom this soul, conscious
of its guilt and of the disease of sin, may commit itself. A priest is needed, who can undertake the
work of atonement; and an advocate, who can make intercession. Such an advocate, such a
priest, such a physician, Paul had found in Jesus Christ; and to Him, who unites in His own
person all that a sinner needs to find in a Saviour, Paul had given up himself.

II. THE DEPOSITOR. This is Saul of Tarsus. Did Gamaliel teach him this? Some of Gamaliels
strongest and most prominent lessons were self-reliance. The tendency of his teaching was to
lead the young Saul to depend upon himself, and he had, as we know, from the story of his life,
an immense amount of self-confidence. There is nothing committed to God to keep--the man
only talks of his own virtues and good deeds, comparing himself with another. This is not Saul
the Pharisee, it is Saul the Christian. It is Saul, but it is Saul born again, it is Saul born from
above, it is Saul a new creation, old things have passed away, behold all things have become
new! New, this confidence in another; old, that self-confidence. I can take care of myself,
would have been his language a few years ago; my prayers and alms-giving, and good works will
save me, he would then have said; now, he is entirely changed, and he represents the state of
his heart in writing, I know whom I have believed, and am persuaded that He is able to keep
that which I have committed unto Him against that day. Saul of Tarsus took charge of himself,
but Saul the Christian committed himself to another. And who is that other?

III. THE DEPOSITARY. Does Paul here refer to God, whose name he mentions in the eighth
verse, or to our Saviour, Jesus Christ, whom he introduces to us in the tenth verse? We think he
refers to our Saviour, Jesus Christ--not, of course, that we can separate God and our Saviour,
Jesus Christ--because God is in Christ, reconciling the world unto Himself. The depositary,
mark, is Christ; the anointed Keeper of souls; one upon whom the unction of the Holy Ghost was
poured out without measure, that He might take charge of souls; Christ--observe, Jesus Christ,
the divine and devoted Keeper of souls. Now, to Jesus Christ, our Saviour, who hath abolished
death, and brought life and immortality to light; to the Word made flesh, God manifest in
flesh, God over all blessed for evermore, to Him did Paul commit himself. It is in vain that
you try to mingle these things--taking the responsibility of life upon your shoulders and
committing yourself to another. You cannot do this; you must either madly and vainly try to
bear the burden alone, or you must commit the whole to your Saviour, and all then that you are
responsible for is, doing what He tells you, and not doing that which He forbids you. But, as to
the charge, the charge is His; and as to the responsibility, the responsibility is His; and as to the
care, all the care is His. Is there any danger of your abusing these truths? Is it possible that any
of you can say, Well, if this be the case, I have certainly asked Christ to take the charge of my
soul, and I may be as careless as I please. When you put yourself into the hands of a physician,
you feel that you are accountable for obedience to his instructions, and that his resources are
made available to you just as you are submissive to his treatment. Just so with our Saviour Jesus
Christ.

IV. THE CONFIDENCE OF THE DEPOSITOR. I know whom I have believed, and am persuaded
that He is able to keep that which I have committed unto Him against that day. The confidence
of Paul relates to four objects:--
1. The general character of the depositary. I know what He is, and what He can do; I see
and I appreciate all the attributes of His nature; I know that He has an eye that never
slumbers nor sleeps, an arm that is never weary, a working hand that is stretched out
still, a heart of love--the extent and energy of which surpass knowledge.
2. Then it rests in the ability of the depositary with respect to this particular trust. He is
able to keep--ABLE to keep. Few men had so seen the dangers of this world as Paul. God
keeps some souls in a blissful, childish ignorance of their dangers, and they go through
life with an amount of simplicity which is extraordinary, and which we cannot account
for except upon the principle that God does literally hide them as in His pavilion. But
there are others whose spiritual senses are so quickened, that they see almost every thing
relating to their religious life--at least the many of the spiritual and evil influences to
which they are exposed.
3. This confidence relates to the continuousness of the present assurance. He is able to keep
that which I have committed to Him against that day. The fires of that day shall burn
the wood, hay, stubble, and shall develop in grand contrast the gold, and the silver, and
the precious stones. Against that day. He is able to keep that which I have committed to
Him. He knows what the test of that day will be, and against that day He is able to guard
my trust, and nothing that I have committed to His hands, shall even in that day be lost.
4. Further, you observe, the apostle rests very much in the accuracy, and in the soundness of
his own experience. I know, he says, whom I have believed. And how did he know?
Did he know through having received the testimony of the prophets, who all bore witness
to the Saviour? Did he know simply through having listened to Christian teaching, or to
the teaching of such an one as Ananias? No; from these sources he did derive
information, but he knew through following Christ, that He was able to keep that which
he had committed to Him--he knew through taking advantage of Christ, that He was
able--just as you know what a physician can do, by his attendance at your sick bed, or as
you may know what a legal adviser is able to do, by the counsel he gives you in some time
of temporal perplexity, or just as you may know a friend by his aid in the hour of
adversity. He had, again and again, put Jesus Christ to the proof, and the proof had
shown that not even Gods words had fully described the Saviour. (S. Martin.)

Christian confidence
Let us look, first of all, at this persuasion, which I want you to be the subject of; and then we
will see the ground on which it rested; and then the consequences of which it was productive.
1. I am persuaded that He is able to keep that which I have committed unto Him against
that day. You see, it amounts to a perfect persuasion of security here; here is absolute
safety, and the experience of it. The word persuaded is as strong as possible. It was the
 deep inwrought conviction of his soul; it was not liable to be disturbed; it was a settled
fact, as you dispose of a thing, and say, That is done, it is settled. It was the persuasion of
his mind, that all was safe for eternity. Observe the remarkable use in this text of the
word that by the apostle, which is very instructive. He says, I am persuaded that He is
able to keep that which I have committed unto Him against that day. He uses the word,
you see, twice, with no antecedent in either case exactly, and no specific object
mentioned to which it refers. There is something very striking about that. He takes for
granted, that all will understand it; that no mistake can possibly exist about it; that no
man will read the verse, and not at once interpret to what the word that refers in both
instances. Keep that! Why, no child here doubts what he means. My soul. Against
that day! No child can doubt what day--the great day of His own coming. They are the
two things in comparison with which everything else sinks into absolute, utter
insignificance. The beauty of this passage, I think, is in that word commit. As
expressive and explanatory of the meaning of the word faith, I do not know any more
beautiful term. People seem at a less to understand what is meant at last by faith. The
best interpretation, I think, is to be found in the idea which that word commit conveys.
You commit your goods to a person you can trust; you commit your body, your life, all
you have got, exactly in proportion as you have grounds for trusting a man--your welfare,
your character, your reputation, your honour. You say, I can leave my honour in your
hands. That is exactly the meaning of the word here: I have committed. There is
something very beautiful in it, and it seems practically to be this. I have put the matter
out of my hands into His. Now, I wish you would quietly enter into that idea, and
thoroughly understand it. I do not know anything that could positively give real comfort
to a man, like the certainty that he has put his souls interests out of his own hands into
safe keeping. I think this word commit implies not only the apostles sense of the value
of the soul, but a mans practical inability to keep his own soul. Why do you commit your
property to some one to keep? Because you feel that you cannot keep it yourself, for some
reason--never mind what. Why do you commit your health into the hands of a physician?
Because you feel that you cannot cure yourself. And so on with regard to anything else.
You commit your child to an instructor, because you feel that you have more confidence
in the instructor. So that the fact of committing anything to another supposes some
inability on our part to do the thing. Just so with the soul. I dwell on that with
unspeakable comfort. There is a relief to my soul in this idea, that with its tremendous
responsibilities, with the awful destinies before it, I can hand it over into Jesus Christs
keeping, and that He will keep that which I commit unto Him.
2. But on what ground did the apostle arrive at this supposition--because there must be
some ground for it? For instance: if I were to say to you to-morrow, Go and commit
your property and your interests into the hands of some man, you would say, Why that
man? On what grounds? I know nothing about that man. But if I were to say, That man
that you know thoroughly well, and you were thoroughly alive to his capability and
power, what would you say? You would say, Yes, I know whom you call upon me to
believe; I am persuaded that he is able to keep that, if I do commit it to him. You see, it
would altogether depend upon the knowledge you have of the man. So Paul says here: I
know whom I believe; therefore I am persuaded that He is able to keep that which I have
committed unto Him against that day. Now, then, what do we know about Him? What
kind of knowledge is it that would warrant Paul, or that will warrant you and me, that we
can commit all to Jesus Christ? There might be, of course, endless particulars specified.
This is the reason why I call upon you so much to study the whole work and character of
Christ. It is, depend upon it, being thoroughly acquainted with the work of Jesus Christ,
it is having an intelligent understanding of all that He has done, that gives this kind of
unqualified assurance and happy confidence. Therefore we read, This is eternal life, to
 know Thee. It is not just a sort of glimpse; it is not merely saying, I believed Christ
died; but it is understanding and knowing these things. I often tell you, and I am
persuaded of it, that throughout eternity our study will be the cross of Christ. Against
that day--that is, right on from the present moment till that day comes. You will
observe, that implies the state after death, as well as our present state. I have nothing to
suffer in the intermediate state--no purgatory--no difficulties of any kind. He has kept
me through life; He will keep me afterwards, for He will keep that which I have
committed unto Him to that day. It runs on from the moment a man commits his soul to
Christ. The expression is very striking here. It seems to teach us, and to prove by
implication, that after that day there is no danger. Then security will not be a matter
merely of promise, but of circumstances. When I am perfected in body and soul, where
will be my danger? When I am in mansions where there is a gulf betwixt the mansions
and hell where Satan is, and he cannot ferry it, all will be perfectly safe. Therefore we are
to be as pillars in the temple of God, and to go no more out for ever.
3. Now, then, what was the consequence of it? I am not ashamed. Why was he not
ashamed? Because he was the subject of that glorious persuasion that all was safe. And I
want you to believe, that there is the closest connection between boldness in a Christians
career and assurance in a Christians heart; that no man will take the walk of a Christian,
and occupy the path as he ought to do, boldly and consistently and in a straightforward
way, unless he feels that all is safe with regard to his everlasting state. He says, For
which cause I suffer. For what cause? Because I am appointed a preacher, and an
apostle, and a teacher of the Gentiles; for the which cause I suffer. When Paul was first
brought to God, what did the Lord say about him? He said, I will show him how great
things he must suffer for My names sake. It is very remarkable, He did not say, I will
show him what great things he shall do, but what great things he shall suffer. If we are
consistent followers of God, we must be sufferers. Having alluded to his sufferings, he
says, I suffer; but he adds, I am not ashamed. I stand manfully forward and confess
Him. Now, what is the ground? I have already mentioned it. It is because of that
persuasion. That is the antidote. (C. Molyneux, B. A.)

The use and abuse of dogma

A good man at the present day, writing a letter, with death staring him in the face, to an
intimate friend, would be likely to write, not, I know whom I have believed, but, I know what
I have believed. It comes more natural to us to express our religious convictions so--to think
more of the what than of the whom--to cling rather to the creed, or doctrinal system, than to
the Living Person, to whom system and creed bear witness. Of course, the doctrinal system
implies the Living Person; but the system is nearer to our thoughts than the Person. With St.
Paul it was otherwise. To him the Living Person--God our Father, Jesus Christ our Lord and
Saviour--was everything, was all in all; the system was nothing--nay, we may say, had no
existence. Therefore it is, that, in view of death and judgment, and all that is most trying to
human faith and courage, he writes, Nevertheless I am not ashamed--I feel no fear for I know
whom I have believed, and am persuaded that He is able to keep that which I have committed to
Him against that day. Now this is a matter which both requires and deserves the most careful
elucidation. It has a very important hearing upon present difficulties and pressing questions of
the day. St. Paul was trained up, as a boy and a young man, m an elaborate religious system, of
which the Scribes were the expositors, and the Pharisees the devoted adherents. He was at one
time, as he tells us, an enthusiastic votary of finis system himself. But the moment came at last
when he found himself compelled to renounce this system utterly, to cast himself at the foot of
the cross, and to consecrate his whole life to the love and the service of Jesus Christ. From that
moment Christ was everything to him. Strictly speaking, he no longer had anything that could be
called a religious system. All was Christ. Take one or two of his most expressive phrases, and you
will feel how true this is: To me to live is Christ. I am crucified with Christ, and it is no longer
I that live, but Christ liveth in me. We, too, have been trained up, more or less carefully, in an
elaborate religious system. Must we break with this system, as St. Paul broke with the religious
system in which he had been educated, in order to find, as he found Christ? Must we learn to say
with him, in the sense in which he said it, What things were gain to me, these I counted loss for
Christ? Or is it given to us to travel by a road which was denied to him--to preserve unbroken
the continuity of religious thought. Here we are in fact touching what I have called one of the
most pressing questions of the day, the use and abuse of dogma. And here we find ourselves in
presence of two conflicting tendencies--two tendencies which run absolutely counter, the one to
the other; one, an impatience, a fierce intolerance of dogma; the other, an equally fierce
insistance upon dogma, as almost the one thing needful for these latter days, and the sole
antidote for their disorders. You know the battle-cries of the two contending parties; one,
demanding definite, distinctive, dogmatic, Church teaching; the other, demanding not dogma,
but religion. Observe, then, first of all, that it is impossible for us to put ourselves exactly in St.
Pauls position, or to get at his result precisely in his way. Eighteen centuries lie between us and
him--eighteen centuries of controversy, of division, of development. Dogma is an inevitable
growth of time, as every one may learn from his own experience. The opinions of any person
who thinks at all, and in proportion as he thinks, pass with lapse of time out of a semi-fluid state
into one that is fixed and solid. Such conclusions are to the individual thinker what dogmas are
to the Christian Church. St. Paul had never formulated to himself the dogma of the Trinity in
Unity: but in the lapse of centuries that dogma became a necessity of Christian thought. But
then, this development of dogma--necessary as it is, beneficial as it may be--must never be
confounded with the reality of spiritual worship--the worship of the Father in spirit and in truth.
It moves along a lower level altogether--the level of the understanding, not of the spirit or of the
soul. Herein lies the peril of that vehement insistance upon dogmatic teaching, which is so
common in these days. Unless it be most carefully guarded, it leads straight to the conclusion
that to hold the right dogmas is to be in the way of life. The light of life, the light which quickens,
the light which is life, can be ours only on condition that we follow Christ. Dogmatic
developments, then, are one thing; the religious or spiritual life of the soul is another thing. And
the former may, certainly, be so handled and used, as to give no help to the latter. Yet there is,
undoubtedly, a relation between the two; and the former may be made to minister to the latter,
it we will. And the question is, What is this relation? and, How may the dogmatic development
be made subservient to the spiritual life? Christ says, I am come that they might have life, and
that they might have it more abundantly. Life, eternal life, salvation, redemption,
righteousness: such words as these express the first and the last thought of the gospel of Christ,
the aim of which is ever to touch and quicken and heal the souls of men. First in the historical
order, and first in the order of thought, comes the spiritual reality, the word of life; afterwards
the dogmatic form and framework. The latter is, as it were, the body, of which the former is the
soul. The words of Jesus are, as we should expect they would be, the purest conceivable
expression of spiritual truth, with the slightest possible admixture of anything extraneous and
unessential. For this very reason it is often exceedingly difficult to grasp their import--always
quite impossible to exhaust their fulness. When we pass from the words of Jesus to the words of
His apostles, we trace the first beginnings of that inevitable action of the human intellect upon
spiritual truth, of which the growth of dogma is the result. It could not be other wise. The
disciple could not be altogether as the Master.
But though we may thus trace in the Epistles of the New Testament the development of the
first organic filaments, out of which in time would be constructed the full-grown body of
Christian dogma--the shooting of the little spikes of ice across the waters of life and salvation,
which would eventually lead on to the fixity and rigidity of the whole;--yet are they so full of
light, from proximity to the Fountain of all light, that the spiritual always predominates over the
intellectual, and the spiritual elements of their teaching are visible on the surface, or scarcely
below the surface, of the words in which it is couched. But, as time went on, the intellectual form
began more and more to predominate over the spiritual substance; until, at last, it has come to
be often no slight task to disentangle the one from the other, and so to get at that which is
spiritual; and which, being spiritual, can be made food and refreshment and life to the soul. So
far we have been dealing with the questions: What is the relation of dogma to religion? and
How may the dogmatic development be made to minister to the religious life? And our answer
to these questions may be summed up thus: Christs own words, first and before all, go straight
to the springs of the religious life, that is, the life of faith and hope and love, of aspiration and
endeavour; and, after these, the words of His apostles. Christian dogma grows out of the
unavoidable action of the human intellect upon these words, and upon the thoughts which they
express. In order to minister to the souls true life, such dogma must be translated back, by the
aid of the Holy Scriptures, into the spiritual elements out of which it has sprung. When it
becomes the question of the truth or falsehood of any particular dogmatic develop ment, the
testing process with reference to it will take two forms. We shall ascertain whether, or no, it can
be resolved or translated back into any spiritual elements--into any rays of that light, of which it
is said, I am the light of the world. And, again, we shall ascertain, if possible, what are its direct
effects upon human conduct and character. Does it tend, or not, to produce that new life, of
which Jesus Christ is the pattern? If it does; then, unquestionably, there are in it rays of the true
light, though mixed, it may be, with much error, and crossed by many bands of darkness. It
must be our endeavour to disengage the rays of light from the darkness which accompanies
them. Each generation of Christendom in turn has seen something of those riches, which was
hidden from others. No one generation has yet seen the whole. Now, that this should be so, has
many lessons for us; one or two of which we will set down, and so bring our subject to a
conclusion. First of all, it devolves upon each generation in turn a grave responsibility; for each
in turn may be put to the necessity of revising the work of its predecessors--such revision being
rendered necessary by the peculiar circumstances of the generation in and for which the work is
done. And whilst saying this, and claiming this our lawful liberty, we can also do full justice to
the generations which have preceded us, and recognise the immense debt of gratitude which we
owe to them. They have registered, for their own benefit and for ours, that aspect of the
unsearchable riches, which it was given to them to see. Every succeeding generation is bound
to take full and reverent account of the labours of its predecessors, on pain of forfeiting
something--some aspect of truth--which it would be most perilous and damaging to lose. And
this, last of all, teaches us a much-needed lesson of humility, charity, and tolerance. (D. J.
Vaughan, M. A.)

Faith
In analysing those words I find three distinct ideas:--The faith of St. Paul expressed by the
words, I have believed; the object of his faith which he recalls by saying whom he has believed;
the certainty of his faith marked with so much strength and serenity by this expression, I know
whom I have believed.

I. WHAT IS FAITH? Consult, on this subject the most widely spread opinion of this time and
country. You will be told that faith is an act of intellectual submission by which man accepts as
certain the teachings of religious authority. Faith would thus be to the intellectual sphere what
obedience is to the practical. This idea early appears in the Church with the decline of Christian
spirituality. Faith being thus understood, it resulted that the more numerous were the articles of
faith which the believer admitted the stronger seemed his faith, and that the more difficult those
articles were to admit it was the more meritorious. According to this way of seeing, he would be
pre-eminently the man of faith who, refusing to know anything, to wish anything, to judge
anything of himself, could say, I believe what the Church believes, and he would have no other
rule but absolute submission, without reserve, to the authority speaking by the voice of his
spiritual director. I ask you if you there recognise the teaching of Scripture, if that is the idea
which it gives us of faith? You have read those admirable pages in which the author of the
Epistle to the Hebrews passes in review all the believers of the ancient covenant, all those men of
whom the world was not worthy. Now, in all those examples, is faith ever presented to you as an
abdication of the intelligence, as the passive acceptation of a certain number of truths? Never. I
know, however, and God preserve me from forgetting, that there is an element of submission
and of obedience in faith, but at the same time I affirm that all of faith is not included therein.
Faith, according to Scripture, is the impulse of the soul grasping the invisible God, and, in its
highest sense, the faith which saves is the impulse of the trusting soul apprehending in Jesus
Christ the Saviour and the Son of God. Why talk to us of abdication? In the impulse of faith
there is all the soul--the soul that loves and thinks, the soul with all its spiritual energies. It is
said to us, one must be weak in order to believe. Are you quite sure? Take, if you will, one of the
most elementary acts of faith, such as every honest man has performed in his life. Before you is
easy enjoyment, but selfish and guilty; it is the pleasure which attracts you--go on, it is yours.
But, just on the point of yielding, the cry of your conscience rouses you, you recover yourself and
you assert your duty What are you doing then? An act of faith, for you assert the invisible; for
duty neither is weighed nor is touched, for, to him who denies it, there is no demonstration that
can prove it. Well! is that always an easy victory? Is it promised to the feeble? Is it necessary to
abdicate to obtain it? In this example faith is not raised above moral evidence; but do you
penetrate beyond, into the sphere of spiritual realities? Imagine a life entirely filled with the
thoughts of God, entirely illuminated with His light, wholly inspired with His love, in one word,
the life of St. Paul; when you contemplate it, are you not struck by the heroism it contains? Is
there in the faith which is the moving spring of it only a passive submission, an intellectual belief
in a certain number of truths? No; in this assertion of the invisible world there is a force and a
greatness which lays hold on you; never, perhaps, does the human soul wrest from you a
sincerer admiration than when you see it taking flight into the unknown, with no other support
than its faith in the living God. In showing what it is we also answer those who say, Of what
good is faith?

II. WHOM SHALT I BELIEVE? To this question I reply with St. Paul, Jesus Christ. Jesus Christ?
and why? To believe, I have said, is to trust. The question is to know to where I shall trust the
destinies of my soul. It is my whole future which I am to suspend on the word of a man; it is the
inmost life of my heart, it is my eternal hopes. And if I am deceived, if it is found that I have built
on the sand, if one day all this inward edifice of my life should fall to pieces! We must see clearly
here. No illusion, no over-exciting of the imagination, no effervescence. Why? I will try and say
it again in a few words. I will repeat what those millions of adorers, for eighteen centuries, have
confessed, who have been able to say with St. Paul, I know whom I have believed. Whom shall
I believe? I have said it in the depth of my darkness, and have seen rising up before me the Son
of Man. Alone amongst all He said, I know whence I come, and I know whither I go. Alone,
without hesitation, with sovereign authority, He showed the way which leads to God. He spoke
of heaven as one who descended from it. Everywhere and always He gave Himself out to be the
Sent of the Father, His only Son, the Master of souls. I have listened to His voice, it had a
strange accent which recalled no other human voice; beautiful with a simplicity which nothing
approaches, it exercised a power to which nothing can be compared. What gave it that power? It
was not reasoning, nor human eloquence, but the radiance of truth penetrating the heart and
conscience; in listening to it, I felt my heart taken possession of; I yielded to that authority so
strong and sweet; in proportion as He spoke it seemed as if heaven opened and displayed itself
to my eyes; I beheld God as He is, I saw man as he ought to be. An irresistible adhesion to that
teaching rose from my heart to my lips, and with Simon Peter I cried To whom shall we go?
Thou hast the words of eternal life. Was it only my soul which vibrated at that speech? I looked,
and, around me, hanging on the lips of Christ, I saw an ever-growing multitude assembled from
all places, coming out from all conditions on the earth; there were poor and rich, ignorant and
wise, children and old men, pure spirits and defiled spirits, and, like me, all were impressed with
that word, all found, as I did, light, certainty, and peace. Can I let my whole destiny depend on a
word of man, and have I not the right to ask Him who thus leads me on in His steps what
entitles Him to my confidence, and how He can prove to me that He comes from God? O Thou
who callest Thyself the witness of God, Thou who speakest of heaven as if it had been Thy
dwelling-place, Thou who enlightenest the mystery of death to our gaze, Thou who pardonest
sin, show us that Thou art He who should come. Jesus Christ has replied to this demand of our
soul. We ask Him if He comes from God, and He has done before us the works of God; I do not
speak of His miracles, although they are still unexplained in their simple grandeur, in their
sublime spirituality, in that indescribable truth which marks them with an inimitable seal. Jesus
has done more than miracles, He has revealed God in His person; He has given the proof of His
Divine mission in His life. It is holiness before which conscience perceives itself accused and
judged. The more I contemplate it, the more I experience a feeling of adoration and of deep
humiliation; and when at last men come and try to explain this life, and to show me in it an
invention of mankind, I protest, I feel that the explanations are miserable, I feel that the reality
breaks all that framework. Then, by an irresistible logic, I feel that if Christ is holy, He must have
spoken truly, and ought to be believed. Is that all? Yes, if I only needed light and certainty; but
there is a still deeper, more ardent, more irresistible instinct in my soul: I feel myself guilty, I
thirst for pardon and for salvation. St. Paul felt himself a sinner, condemned by his conscience;
he sought salvation in his works, he was exhausted in that sorrowful strife; he found salvation
only on the cross. There he saw, according to his own words, the Just One offering Himself for
the unjust; the Holy One bearing the curse of the sinner. In that redeeming sacrifice, St. Paul
found assuagement for his conscience; the love of God as he recognised it in Jesus Christ
penetrated his heart and life; is it not that which overflows in all his epistles, in all his
apostolate? Is it not that which inspires, which inflames all his life? Is it not that which dictated
to him these words, I know whom I have believed? It is also that which makes the foundation
of Christian faith; it is that which millions of souls, led, like Paul, to the foot of the cross by their
feeling of misery, have found in Jesus Christ; it is that which has transformed them, taken them
out of themselves, conquered for ever by Jesus Christ.

III. THE CERTAINTY OF FAITH! Do not these words rouse a painful sentiment in you? No one
will contradict me if I affirm, that there is in our epoch a kind of instinctive neglect of all that is
firm and exact in points of belief and Christian life. Let us examine it. We are passing through a
time of grave crisis where all the elements of our religious faith are submitted to the most
penetrating analysis, and whatever may be our degree of culture we cannot escape from it. So,
something analogous to the artistic sentiment is made for the religious sentiment. In music, for
example, no one, assuredly, preoccupies himself with truth. The most varied, the most opposed
styles are allowed, provided that some inspiration and some genius are felt in them. One day,
people will applaud a sombre and dreamy symphony; others will prefer a composition brilliant
with force and brightness; others, again, the softened charm of a melody full of grace: as many
various tastes as art can satisfy. Now, it is just so that to-day it is claimed religion should be
treated. It is wished that man should be religious; it is said that he who is not so is destitute of
one sense, as he to whom painting or music is a matter of indifference; but this religious sense
should, it is said, seek its satisfaction there where it finds it. To some a stately worship is
necessary, to others an austere worship; to some the gentleness of an indulgent God, to others
the holiness of the God of the Bible; to some an entirely moral religion, to others dogmas and
curious mysteries. Do I need to ask, what becomes with that manner of looking, of the certainty
of faith and religious truth? Hence that sad sight of souls always seeking and never reaching to
the possession of truth, always in quest of religious emotions, but incapable of affirming their
faith, and, above all, of changing their life. Nothing is more contrary to St. Pauls certitude, to
that firm assurance which makes him say, I know whom I have believed. Can we be astonished
that such a religion should be without real force and without real action? It could not be
otherwise. It might be able, I acknowledge, to produce fleeting movements, vivid emotions, and
sincere outbursts, but lasting effects never. I affirm, first, that it will convert nobody. And why?
Because conversion is the most deep-seated Change in the affections and life of man, and he will
never exchange the known for the unknown, real life with its passions, its pleasures, however
senseless they appear, for the pale and cola abstractions of a belief with no precise object and for
the worship of a vague and problematic God. To fight against passions and lusts and refuse the
compensation of satisfied pride, to bend the will, to conquer the flesh, and to submit life to the
austere discipline of obedience, that is a work which a vague, indecisive religion will never
accomplish. Without religious certainty there is no holiness and, I add also, no consolation. Let
us also add that a religion without a certainty is a religion without action, without progressive
force. How can it advance? Will it lay the foundations of lasting works, will it know how to
conquer, will it send its missionaries afar? Missionaries, and why? Is it with vague reveries and
floating opinions that they set out, like the apostles, to conquer the world? The life of St. Paul is
the best explanation of his faith. Supported by his example, and by the experience of all
Christians, I would say to you, Do you wish to possess that strong immovable faith which alone
can sustain and console? Fulfil the works of faith. Serve the truth, and the truth shall illuminate
you; follow Jesus Christ, and you will believe in Christ. There is no royal road to science, said
an ancient philosopher to a prince who was irritated at finding study so difficult; so in my turn I
would say, There is no demonstration of Christianity, no apology which dispenses with obeying
the truth, and with passing through humiliation and inward renunciation, without which faith is
only a vain theory. The best proof of the truth of Christianity will always be a proof of
experience; nothing will outvalue that irrefutable argument of St. Paul. (E. Bersier, D. D.)

Assured security in Christ

In the style of these apostolic words there is a positiveness most refreshing in this age of
doubt. I know, says he. And that is not enough--I am persuaded. He speaks like one who
cannot tolerate a doubt. There is no question about whether he has believed or not. I know
whom I have believed. There is no question as to whether he was right in so believing. I am
persuaded that he is able to keep that which I have committed to Him. There is no suspicion as
to the future; he is as positive for years to come as he is for this present moment. He is able to
keep that which I have committed to Him against that day. Where positiveness is the result of
knowledge and of meditation, it becomes sublime, as it was in the apostles case; and being
sublime it becomes influential; in this case, it certainly must have been influential over the heart
of Timothy, and over the minds of the tens of thousands who have during these nineteen
centuries perused this epistle. It encourages the timid when they see others preserved; it
confirms the wavering when they see others steadfast. The apostles confidence was that Christ
was an able guardian.
1. So he meant that Jesus is able to keep the soul from falling into damning sin.
2. But the apostle did not merely trust Christ thus to keep him from sin, he relied upon the
same arm to preserve him from despair.
3. Doubtless the apostle meant, too, that Christ was able to keep him from the power of
death.
4. The apostle is also certain that Christ is able to preserve his soul in another world.
5. Paul believed, lastly, that Christ was able to preserve his body. I cannot talk like that,
saith one; I cannot say, I know and I am persuaded, I am very thankful that I can say, I
hope, I trust, I think.
In order to help you to advance, we will notice how the apostle Paul attained to such
assurance.
1. One main help to him was his habit, as seen in this text, of always making faith the most
prominent point of consideration. Faith is twice mentioned in the few lines before us. I
know whom I have believed, and am persuaded that He is able to keep that which I have
committed to Him. Paul knew what faith was, namely, a committal of his precious
things into the custody of Christ. He does not say, I have served Christ. No; he does not
say, I am growing like Christ, therefore I am persuaded I shall be kept. No; he makes
most prominent in his thought the fact that he believed, and so had committed himself to
Christ.
2. The next help to assurance, as I gather from the text, is this; the apostle maintained most
clearly his view of a personal Christ. Observe how three times he mentioned his Lord. I
know whom I have believed, and am persuaded that He is able to keep that which I have
committed to Him. He does not say, I know the doctrines I believe. Surely he did, but
this was not the main point. No mere doctrines can ever be the stay of the soul. What can
a dogma do? These are like medicines, but you need a hand to give you them; you want
the physician to administer them to you; otherwise you may die with all these precious
medicines close at hand. We want a person to trust to.
3. The apostle attained this full assurance through growing knowledge. He did not say I am
persuaded that Christ will save me, apart from anything I know about Him; but he
begins by saying, I know. Let no Christian among us neglect the means provided for
obtaining a fuller knowledge of the gospel of Christ. I would that this age produced more
thoughtful and studious Christians.
4. Once, again, the apostle, it appears from the text, gained his assurance from close
consideration as well as from knowledge. I know and am persuaded. As I have already
said, persuasion is the result of argument. The apostle had turned this matter over in his
mind; he had meditated on the pros and cons; he had carefully weighed each difficulty,
and he felt the preponderating force of truth which swept each difficulty nut of the way.
How many Christians are like the miser who never feels sure about the safety of his
money, even though he has locked up the iron safe, and secured the room in which he
keeps it, and locked up the house, and bolted and barred every door! In the dead of night
he thinks he hears a footstep, and tremblingly he goes down to inspect his strong-room.
Having searched the room, and tested all the iron bars in the window, and discovered no
thief, he fears that the robber may have come and gone, and stolen his precious charge.
So he opens the door of his iron safe, he looks and pries, he finds his bag of gold all safe
and those deeds, those bonds, they are safe too. He puts them away, shuts the door, locks
it, bolts and bars the room in which is the safe and all its contents; but even as he goes to
bed, he fancies that a thief has just now broken in. So he scarcely ever enjoys sound,
refreshing sleep. The safety of the Christians treasure is of quite another sort. His soul,
not under bolt and bar, or under lock and key of his own securing, but he has transferred
his all to the King eternal, immortal, invisible, the only wise God, our Saviour--and such
is his security that he enjoys the sleep of the beloved, calmly resting, for all is welt. Now
to close, what is the influence of this assurance when it penetrates the mind? It enables
us to bear all the obloquy which we may incur in serving the Lord. They said Paul was a
fool. Well, replied the apostle, I am not ashamed, for I know whom I have believed; I
am willing to be thought a fool. (C. H. Spurgeon.)

Assurance
It surely is evident that while justification is all that is necessary for safety, an assured
knowledge of our justification on our own part must be necessary to give us the comfort and the
joy of safety. Further, it is clear that the character of all our subsequent experiences must very
largely depend upon such an assured knowledge; for I cannot feel, or speak, or act as a justified
man unless I not only am justified, but know that I am justified. Nor can I claim my proper
privileges, and enjoy the blessed results of my new relationship with God, unless I know
certainly that this relationship exists. For our position is, that, though it be possible that you
may be safe in Gods sight, and yet not be safe in your own, you cannot lead the life that God
intends you to lead unless you know of this your safety. First, you cannot draw near to Him with
the filial confidence which should characterise all true Christian experience, and enter into the
closest relations of true and trustful love. Next, you cannot learn from the happy results of this
first act of faith the great life-lesson of faith. Then again you lose those mighty motives of
grateful, joyous love which should be the incentives to a truly spiritual life, and instead of these
there is certain to be an element of servile bondage even in your very devotion, and you must
forfeit the glorious liberty of the child of God; and last, but not least, there can be no power in
your testimony; for how can you induce others to accept a benefit of the personal effects of
which you yourself know nothing? If your religion leaves you only in a state of uncertainty, how
is it ever likely that you will have weight with others in inducing them to turn their backs upon
those pleasures of sin for a season which, although they may be fleeting and unsatisfactory, are
nevertheless a certainty while they do last. On the other side, let me point out that this
knowledge of salvation is the effect and not the condition of justification. It would be absurd to
teach that men are justified by knowing that they are justified. Of course they can only know it
when it has happened, and to make such knowledge the condition of justification would involve
a palpable contradiction. Indeed it would be equivalent to saying you must believe what is false
in order to make it true. Look at these words of St. Paul; they sound bold and strong; yet just
reflect for a moment. Would anything less than such a confidence as is indicated here have been
sufficient to enable him to lead the life that he did? Would he ever have been fit for his lifes
work if his assurance of his own personal relations with God through Christ had been more
dubious, and his standing more precarious? Would anything less than this settled conviction
have enabled him fearlessly to face all the odds that were against him, and have borne him on
through many a shock of battle towards the victors crown? But now let us look more closely into
this pregnant saying, and endeavour to analyse its meaning. On looking carefully at the words
you will find that in stating one thing St. Paul really states three. FIRST, HE TELLS US THAT HE HAS
ASSUMED A DISTINCT MORAL ATTITUDE, AN ATTITUDE OF TRUST TOWARDS A PARTICULAR PERSON.
NEXT, THAT THE ASSUMPTION AND MAINTENANCE OF THIS ATTITUDE IS WITH HIM A MATTER OF
PERSONAL CONSCIOUSNESS; AND NEXT, THAT HE IS ACQUAINTED WITH AND THOROUGHLY SATISFIED
WITH THE CHARACTER OF THE PERSON THUS TRUSTED. Let us consider each of these statements
severally; and turning to the first, we notice that St. Paul represents his confidence as being
reposed not in a doctrine, or a fact, but a person. I know whom I have believed.
Many go wrong here. I have heard some speak as if we were to be justified by believing in the
doctrine of justification by faith. Let me say to such what common-sense should have let them to
conclude without its being necessary to say it, that we are no more justified by believing in the
doctrine of justification by faith than we are carried from London to Edinburgh by believing in
the expansive force of steam. Knowledge of the laws of the expansion of vapour may induce me
to enter a railway train, and similarly, knowledge of the doctrine of justification may induce me
to trust myself to Him who justifies; but I am no more justified by believing this doctrine than I
am transported from place to place by believing in the laws of dynamics. Others seem to believe
that our faith is to be reposed upon the doctrine of the Atonement, and not a few upon certain
particular theories which are supposed to attach to that doctrine. But surely it is clear that our
views of doctrine may be never so orthodox and correct, and yet our hearts may not have found
rest in Him to whom the doctrine witnesses. Once again, some seem to regard our salvation as
dependent upon belief in a fact; but surely it is possible to accept the fact, and yet come no
nearer to Him who was the principal actor in that fact. Faith rests on a person, not a doctrine, or
a fact; but when we believe in the person, this undoubtedly involves faith in the doctrine (so far
as it is necessary for us to understand it) and in the fact. For if I believe in Jesus Christ, I believe
in Him as Gods express provision to meet the case of fallen humanity, and this involves the
doctrine. Once again, if I believe in Christ, I believe in Him as having accomplished all that was
necessary to meet the case of fallen humanity, and this involves the fact. The doctrine and the
fact both meet in Him; but apart from Him neither is of any real spiritual value to me. Nay, I will
go so far as to say that my apprehension of the doctrine, and even of the fact, may be very
inadequate and incomplete, yet if with all my heart I rest upon the person, my confidence can
never be disappointed. Now let us consider this statement that St. Paul makes as to his moral
attitude towards Christ. He tells us that he knows whom he has believed. The phrase is
especially deserving of attention, and yet, curiously enough, it is generally misquoted. How
commonly do we hear it quoted as if the words were, I know in whom I have believed. I fear
that the frequency of the misquotation arises from the fact that men do not clearly discern the
point to which the words of the apostle as they stand were specially designed to bear witness.
The phrase, as St. Paul wrote it, points to a distinctly personal relation, and the words might,
with strict accuracy, be rendered, I know whom I have trusted. The words, as they are
misquoted, may be destitute of this clement of personal relation altogether. If I were to affirm of
some distinguished commercial house in this city that I believed in it, that would not necessarily
mean that I had left all my money in its hands. If I were to say that I believed in a well-known
physician, that would not lead you to conclude that he had cured, or even that I had applied to
him to cure, any disease from which I might be suffering.
But if I stated that I had trusted that firm or that physician, then you would know that a
certain actual personal relation was established between me and the man or the company of
men of whom I thus spoke. How many there are who believe in Christ just as we believe in a
bank where we have no account, or a physician whose skill we have never proved, and our belief
does us as much good in the one case as in the other. But perhaps the true character of trust is, if
possible, still more strikingly brought out by the word which St. Paul here employs in the
original Greek. It is the word that would be used by any Greek to indicate the sum of money
deposited, in trust, in the hands of a commercial agent, or, as we should say, a banker; in fact,
the words used here simply mean my deposit. If you carry about a largo sum of money on your
person, or if you keep it in your house, you run a certain risk of losing it. In order to ensure the
safety of your property you make it over into the hands of a banker; and if you have perfect
confidence in the firm to which you commit it, you no longer have an anxious thought about it.
There it is safe in the bank. Even so there had come a time when St. Pauls eyes were opened to
find that he was in danger of losing that beside which all worldly wealth is a mere trifle--his own
soul; for what indeed is a man profited, if he gain the whole world and lose his own soul? Nay,
it was not only that his soul was in danger amongst the robbers, it was actually forfeited to the
destroyer, and then it was that, in his helpless despair, he made it over into anothers hands--
that other who had a right to preserve it and keep it alive, because He had ransomed it from the
destroyer, and from that time forward there he had left it safe and secure, because He to whom
he had entrusted it was trustworthy. Now have you done the same? Have you not only believed
in Jesus, but have you trusted Him? Then this must lead us to the second of the three things that
we saw St. Paul here affirms. Evidently St. Paul knew, and was perfectly sure, of his own moral
attitude towards God; and here he explicitly asserts that his faith was a matter of distinct moral
consciousness, for I know whom I have believed certainly contains within itself I know that I
have believed. Now turn this over in your mind. Surely it is reasonable enough when we come
to think of it; for if we have something weighing on our minds that seems a thing of great
importance, surely if we make it over into the hands of another, and leave it with him, we can
hardly fail to be conscious of having done so. The question sometimes may be asked--and indeed
it often is asked--How am I to know that I have believed? I confess that it is not easy to answer
such an inquiry; but there are a good many similar questions which it would be equally hard to
answer if people ever asked them, which, however, as a matter of fact, they never do. If I were to
ask you to-night, How do you know that you hear me speaking to you? the only answer you
could return would be--one that may sound very unphilosophical, but for all that one that is
perfectly sufficient--Because I do. If you answer, Ah! but then that is a matter of sense, I
reply, Yes, but is it otherwise with matters that dont belong to the region of sense-perception at
all? If I were to ask you, How do you know that you remember, or that you imagine, or that
you think, or that you perform any mental process? your answer must still be, Because I do.
You do not feel either able or desirous to give any further proof of these experiences; it is enough
that they are experiences--matters of direct consciousness. But we need not in order to illustrate
this point go beyond this question that we are at present considering. You ask, How may I know
that I believe? This question sounds to you reasonable when you are speaking of Christ as the
object of faith. Does it sound equally reasonable when you speak in the same terms of your
fellow-man? How do you know, my dear child, that you believe in your own mother? How do
you know, you, my brother, who are engaged in commerce, that you believe in your own banker?
You can only answer in each case, Because I do; but surely that answer is sufficient, and you
do not feel seriously exercised about the reality of your confidence, because you have no other
proof of it excepting an appeal to your own personal consciousness. Let us now notice, further,
that he knew well, and was perfectly satisfied with, the character of the person whom he did
believe. Herein lay the secret of his calm, the full assurance of his faith. You may have your
money invested in a concern which, on the whole, you regard as a safe and satis factory one, yet
when panics are prevailing in the city, and well-known houses are failing, you may be conscious
of some little anxiety, some passing misgiving. You have faith in the firm, but perhaps not full
assurance of faith. It is otherwise with the money that you have invested in the funds of the
nation; that must be safe as long as Great Britain holds her place amongst the nations of the
world. Clearly our sense of comfort in trusting, our full assurance of confidence lies in our
knowledge of, and is developed by, our contemplation of the object upon which our trust is
reposed--if indeed that object be worthy of it--and feelings of peace and calm will necessarily
flow from this. (W. Hay Aitken, M. A.)

I know whom I have believed

Whom Paul says. Quite another thing from what. I know what I have believed; that is
good. I know whom I have believed; that is better--best. Such believing has easily its
advantages, several of them. When the thing we believe is a person, our believing, creed,
becomes simple and coherent; the lines of our thinking all gather at a point, our creed is made
one, like grapes growing in one cluster from one stem. I am interested on occasion to ask
Christian people what their Christian belief is. It is instructive to note the wide divergence of
answer. One believes one thing, another, another thing. I know whom I have believed. To be a
Christian is to believe in Christ. And what is it to believe in Christ? We reach too high for our
answers; necessary truth grows on low branches. The boy says--I believe in my father. All is
told that needs to be told. Another thing about this creed with a person in it is, that it gives
something for all our faculties to do. I know what I believe. Such a creed is only intellectual; it
is an affair of thinking, reasoning, inference. Theological thought and discussion works so far
only on the same lines as scientific. Mind only works; no heart, nothing volitional. A creed that
gathers directly about person yields keen thinking, but yields much beside. It starts feeling, sets
the affections in play, draws out the will and puts it to work. We each of us have one or more
men that we believe in, with all our mind, heart and strength--men that are so far forth our
creed; and they stir and stimulate us in every way, clearing our ideas, to be sure, but firing our
hearts and making our resolutions sinewy and nervy. Christ made Paul a man of profound
thinking, but a man of fervid passion and giant purpose--gave every faculty in him something to
do. He was great all over. A third and consequent advantage in a personal creed is that it is the
only kind that can produce effects, and work within us substantial alteration. I am not criticising
creeds. It is an excellent thing to know what we believe, and to be able with conciseness and
effect to state it. Paul does not say 1 know what I believe, but I know whom I believe, which goes
wider and higher. Such a creed is not one that Paul holds, but one that holds Paul, and can do
something with him therefore. No quantity of correct idea about the sun can take the place of
standing and living where the sun shines; and standing and living where the sun shines will save
from fatal results a vast amount of incorrect ideas about the sun. Belief in person works back
upon me as an energy, alters me, builds me up or tears me down--at any rate never leaves me
alone; it works as gravity does among the stars; keeps everything on the move. Such belief is not
mental attitude, but moral appropriation; it is the bee clinging to the clover-blossom and
sucking out the sweet. It is regulative and constructive. We are determined by thee person we
believe in. Belief makes him my possession. Belief breaks down his walls and widens him out till
he contains me. His thoughts reappear as my thoughts; his ways, manners, feelings, hopes,
impulses, motives, become mine. I know whom I have believed. We make our ordinary creeds,
and revise and amend and repeal them. Personal creeds make us, and revise, amend and repeal
us. No picture of a friend can be accurate enough to begin to take the friends place or do the
friends work. No idea of a person can ever be enough like the person to serve as substitute.
Knowing what God is to perfection would never become the equivalent of knowing God. If we
bring this to the level of common life, its workings are simple and manifest. It is in the home.
The mother is the childs first creed. He believes in her before he believes what she says, and it is
by his belief in her that he grows and ripens. If we cannot tell it all out in words what this
believing in a mother or father means, we feel the meaning of it, and the deep sense is worth
more than the wordy paragraph, any time. Education is an affair of person--person meeting
person. Pupils do not become wise by being told things. Wisdom is not the accumulation of
specific cognitions. It is men that educate. Person is the true schoolmaster. Even an
encyclopaedia does not become an educator by being dressed in gentlemens clothes. What best
helps a boy to become a man is to have somebody to look up to; which is like our text--I know
whom I have believed. And out on the broader fields of social and national life we encounter the
same principle over again. The present wealth of a people depends largely upon its commerce
and productive industries. The stability of a people and its promise for the future, depends quite
as much upon the quality of the men upon whom the masses allow their regards to fix and their
loyalty to fasten. I know whom I have believed. And believing in Christ in this way to begin
with, issued in Pauls believing a host of particular facts in regard to Christ, and Pauls theology
is his blossomed piety. No amount of faith in Christs words will add up into faith in Him. You
must have noticed bow full all Christs teachings are of the personal pronoun I. Pauls
Christianity began on the road to Damascus. The only man that can truly inform me is the man
that can form himself in me; that is what information means--immensely personal again, you
see, as everything of much account is. And it is so everywhere. Religious matters, in this respect,
step in the same ranks with other matters. The grandest convictions that we receive from other
people are not constructed in us by their logic, but created in us by their personal inspiration.
The gospel is not the Divine book, but the Divine Man, and a great many miniature copies of
that gospel are around us, working still effects along personal lines. We make Christianity hard
by crumbling it up into impersonal propositions. It is no part of our genius to like a truth apart
from its flesh and blood incarnation in some live man. It is a hard and awkward thing for me to
believe in the doctrine of the immortality of the soul, for instance. I do not like the doctrine; my
intellect abhors it. No logic could persuade me of its truth, and I should never think of trying to
syllogise anybody else into a possession of it. But my father is immortal and I know it. Your
mother is immortal, and you cannot start in your mind a suspicion to the contrary. From all this
we gather that a man who gets called an unbeliever, and even calls himself such, may believe a
great deal more than he suspects. Unconscious orthodoxy is a factor of the times that needs to
be taken into earnest account. There are quantities of unutilised and unsuspected faith. You do
not believe in immortality. Did you ever see anybody that you had some little idea had about him
something or other that death could not touch? Let alone the abstract and come close to the
concrete and personal, and let it work. You reject the doctrine of a change of heart; and it is a
doctrine repugnant to our natures and a conundrum to our intelligence. Did you ever see
anybody who stopped being what he had been and commenced being what he had not been? If
you find it hard work to square your opinions with the catechism, see whether you do not draw
into a little closer coincidence with men and women whose lives transparently embody the
gospel, and then draw your inference. To another class of uncertain hearers I want to add, Do
not try to get your religious ideas all arranged and your doctrinal notions balanced. There is a
great deal of that kind that is best taken care of when it is left to take care of itself. There is no
advantage in borrowing some ones else opinion and no use in hurrying your own opinion. Begin
with what is personal, as he did--I know whom I have believed. Try to know the Lord. Draw
nigh to God and He will draw nigh to you. The fear of the Lord is the beginning of knowledge.
There is no other way of beginning to be a Christian but the old way--Come unto Me. And you
and I, fellow Christians, owe it to these unsettled people among us and about us to help them to
strong anchorage upon Christ; and our qualifications for the work will be our own thorough rest
in and establishment upon Christ and an ineffable commixture of love and tact, and fact
considered not as a natural talent, but as a heavenly grace. In our relations to these people, there
is another thing fur us to remember of a more positive character, which is, as we have seen, that
there is nothing that tells upon men and their convictions like life. Men believe in the personal.
Truth pure and simple goes but a little way, except as it is lived. Abstractions are not current
outside of the schools. The best preaching of a change of heart is a heart that is changed. These
people are not going to he touched by anything that has not breath and a pulse. Living is the best
teaching. So that if you and I are going to help these people to be conscious and pronounced
Christians, we are not going to accomplish it by merely telling them about Christ and
compounding before them feeble dilutions of Divine biography, but by being ourselves so
personally charged with the personal Spirit of God in Christ that in our words they shall hear
Him, in our love they shall feel Him, in our behaviour they shall be witnesses of Him, and in this
way He become to them the Way, Truth and Life, all-invigorating power, all-comprehensive
creed. (C. H. Parkhurst.)

Nothing to hold by
An infidel was dying, and his infidelity beginning to give way, was rallied by his friends, who
surrounded his dying bed. Hold out, they all cried, dont give way. Ah! said the dying man,
I would hold out if I had anything to hold by, but what have I? (Anon.)

Confidence in Christ

I. The Christian has in his possession a treasure.

1. It is his greatest treasure.
2. At his own disposal.
3. Involves his whole welfare for ever.

II. The Christian has entrusted his treasure to the protection of Christ.
1. It is in danger of being lost.
2. Man cannot secure its safety himself.
3. Christ is the only Preserver.

III. The Christian has entrusted his treasure to Christ with unbounded confidence. Because
of his faith in Christs--
 1. Power.
2. Promises.
3. Prestige.

IV. The Christians consciousness of the safety of his treasure in Christ, is a source of great
peace in the troubles of life.
1. Because the greatest interest is secured.
2. Because trials will farther this interest.
3. Because trials will soon end. (B. D. Johns.)

Knowledge conducive of assurance

This must move us all to get knowledge of God, if we would have faith in Him, yea, the best
must grow herein; for the better we know Him the more confidently shall we believe in Him. For
it is so in all other things. When I know the firmness of the land I will the better rest my foot on
it; the strength of my staff, the rather lean my whole body upon it, and the faithfulness of a
friend, put and repose my confidence in him. And we must know God. First, in His power, how
that He is able to do whatsoever He will. This confirmed Abrahams faith, and moved him to
offer his son. Secondly, we must know Him in His truth and justice. Thirdly, we are to know God
in His stability. How that time changeth not His nature, neither altereth His purpose. Fourthly,
we are to understand that God is Sovereign Lord, that there is none higher than He; for if we
should trust in an inferior we might be deceived. Fifthly, We must know God in Christ. (J.
Barlow, D. D.)

Its all real

A Bible class convert, who subsequently became a teacher, accidentally injured himself
through lifting a heavy weight, and his sufferings in consequence were very severe. Yet,
notwithstanding his pain and poverty, he was extremely happy, and clung to Christ with a
triumphant faith. This poor fellows dying testimony was very striking, and one of his last
desires has never been forgotten. When just about crossing the river of death, he broke out into
this expression, Oh, Mr. Orsman, I would like to get well again, if only for one day, just to go
round to my old companions, and tell them its all real. (Sword and Trowel.)

The love of Christ stronger than the terrors of death

At the conclusion of an evening service in a fishing village, a young man stood up, and with
great earnestness began to address his fellows. He said, You all remember Johnnie
Greengrass? There was a murmur of assent all over the gathering. You know that he was
drowned last year. I was his comrade on board our boat. As we were changing the vessels course
one night, off the Old Head of Kinsale, he was struck by the lower part of the mainsail and swept
overboard. He was a good swimmer, but had been so disabled by the blow that he could only
struggle in the water. We made all haste to try and save him. Before we got seated in the punt,
we heard Johnnies voice, over the waves beyond the stern, singing the last line of his favourite
hymn, If ever I loved Thee, my Jesus, tis now. We made every effort to find him, but in vain.
He was drowned; but the last words which we had heard from his lips assured us that the love of
Christ had proved stronger than the terrors of death. He knew that neither death nor life could
separate him from the love of Christ, and so he sank beneath the waves, singing, If ever I loved
Thee, my Jesus, tis now. (T.Brown, M. A.)

Venturing on Christ
 The Rev. Dr. Simpson was for many years tutor in the college at Hoxton, and while he stood
very low in his own esteem, he ranked high in that of others. After a long life spent in the service
of Christ, he approached his latter end with holy joy. Among other ex pressions which indicated
his love to the Redeemer, and his interest in the favour of God, he spoke with disapprobation of
a phrase often used by some pious people, Venturing on Christ. When, said he, I consider
the infinite dignity and all-sufficiency of Christ, I am ashamed to talk of venturing on Him. Oh,
had I ten thousand souls, I would, at this moment, cast them all into His hands with the utmost
confidence. A few hours before his dissolution, he addressed himself to the last enemy, in a
strain like that of the apostle, when he exclaimed, O death, where is thy sting? Displaying his
characteristic fervour, as though he saw the tyrant approaching, he said, What art thou? I am
not afraid of thee. Thou art a vanquished enemy through the blood of the Cross.
Trusting Christ entirely
I have sometimes used the following experience as an illustration of salvation. For fifteen
years I lived by the seaside, and was a frequent bather, and yet never learned to swim. I would
persist in keeping one foot upon the bottom, for then I felt safe. But one day, in a rough sea, a
great wave fairly picked me off my feet, and I struck out for dear life. I awoke to the fact that I
could swim, that the waves would bear me up if I trusted them entirely, and I no longer clung to
my own way of self-help. Even so does Christ save. How often the trying to help ones self keeps
from peace and rest! and when the soul first abandons all to Christ, ventures wholly on Him,
that soul finds, to its own astonishment, that Christ indeed bears up and saves him. (H. W.
Childs.)

Jesus sufficient
An old lady who lately died in Melbourne said to her minister, Do you think my faith will
hold out? Well, I dont know much about that, replied the man of God, but I am sure that
Jesus Christ will hold out, and that is enough for you. Looking, not to our faith, but unto
Jesus. (T. Spurgeon.)

The safety of believers

I. The grounds upon which this comfortable persuasion is built.

II. The manner in which this pebsuasion is produced and promoted in the souls of true
believers.
1. The knowledge of Christ, which is necessary to produce and promote the comfortable
persuasion expressed in the text, is partly derived from testimony.
(1) God the Father has in all ages borne witness to the power and faithfulness of His own
beloved Son, our blessed Saviour. This He did of old time by visions and voices, by
prophecies and typical ordinances.
(2) Christ Himself likewise thus testifies concerning His own power and readiness to
save (Mat 11:28).
(3) Nor must the testimony of the Holy Spirit be forgotten. It is the Spirit that beareth
witness, because the Spirit is truth.
(4) All the saints who lived in former times, the whole company of the faithful, all the
patriarchs and prophets, the apostles and martyrs, bear testimony to this interesting
fact. They all died in the faith of its comforting truth.
(5) Our fellow-Christians, likewise, in the present day, may be produced as witnesses to
the power and faithfulness of the Redeemer. They live in different and distant places;
 their cases are various, and their attainments unequal; but they all will unite in
declaring that ever since they were enabled to commit their souls to Christ, they have
found a peace and joy to which they were strangers before, and that not one word of
all that He hath spoken hath failed to be accomplished.
2. That this knowledge is likewise in part derived from the believers own experience (see
Joh 4:42).
Concluding reflections:
1. How much are they to be pitied, who have no interest in the Saviour, who have never been
thoroughly convinced of their wretched condition as sinners, and who, consequently,
have not committed the momentous concerns of their souls into the hands of Christ.
2. That we may abound more and more in this hope, through the power of the Holy Ghost,
let us study to grow in grace, and in the knowledge of our Lord Jesus Christ.
3. Have we committed our immortal interests into the hands of Christ, and shall we not trust
Him with all our lesser concerns?
4. Let us look forward with believing expectation to the day when it will appear with Divine
evidence, how faithfully Jesus has kept all that has been committed unto Him. (D.
Black.)

Nothing between the soul and its Saviour

When Dr. Alexander, one of the professors of theology in Princeton University, was dying, he
was visited by a former student. After briefly exchanging two or three questions as to health, the
dying divine requested his old disciple to recite a verse of the Bible to be a comfort to him in his
death struggles. After a moments reflection the student repeated from memory that verse--I
know in whom I have believed, and that He is able to keep that which I have committed unto
Him unto that day. No, no, replied the dying saint, that is not the verse: it is not I know in
whom I have believed. but I know whom I have believed. I cannot allow the little word in to
intervene between me and my Saviour to-day, I cannot allow the smallest word in the English
language to go between me and my Saviour in the floods of Jordan.
The folly of not trusting Christ
I was busy at work during the deep, still hush of a hot July noon, when my attention was
suddenly drawn to a fluttering sound in the room where I was sitting. A little bird from the
neighbouring woods had entered by the open window, and was dashing wildly to and fro in its
frantic efforts to escape again. I did not move at first, unwilling to increase its alarm, and hoping
it would soon find its way out. But when after a little I again looked up, I saw that the little
creature was circling round and round in desperate alarm; and, moreover, that the low,
whitewashed ceiling was being streaked all over with blood from its poor head, which it grazed
incessantly in its endeavours to get farther away from me. I thought it was time for me now to
come to its help, but all my endeavours only made matters worse. The more I tried to aid its
escape, the more blindly and swiftly did it dash itself against the walls and ceiling. I could but sit
down and wait till it fell helpless and exhausted at my feet. The water stood in my eyes as I took
it up and laid it in a safe place, from which, when recovered, it could fly safely away. Poor
foolish thing, I said, how much alarm and suffering you would have been spared could you
only have trusted me, and suffered me to set you at liberty long ago. But you have been to me a
lively picture of the way in which we sinners of mankind treat a loving and compassionate
Saviour.
God a good Keeper
God hath all the properties of a good keeper. First, He is wise. Secondly, powerful. Thirdly,
watchful. Fourthly, faithful. He hath given laws to be faithful, and then shall not He?
The certainty of salvation
When the soul is settled that person will be resolute in every good course. A faint-hearted
soldier, were he resolved beforehand that he should escape death and danger, conquer his foes,
and win the field, would he not put on his armour, gird his sword upon his thigh, and march
furiously against his adversaries? And shall not then the Christian soldier, who is persuaded of
victory, to have the spoil, and possess a crown of righteousness and glory, go on with an
undaunted courage in the face of the devil, death, and hell? This doctrine reproveth those that
for the most part never mind this duty. We see many who settle their houses on a good
foundation, establish their trees that the wind shake them not, and by a staff to underprop their
feeble bodies that they catch not a fall, the which we in its kind commend. But how few spend
any time to have their souls settled in the certainty of salvation. (J. Barlow, D. D.)

Faith and feeling

Dr. Archibald Alexander, eminent for learning and for consecration, when asked by one of his
students at Princeton whether he always had full assurance of faith, replied, Yes, except when
the wind blows from the east. (T. de Witt Talmage.)

Christian faith
Christian faith is the faith of a transaction; it is not the committing of ones thought in assent
to a preposition, but it is the trusting of ones being to another Being, there to be rested, kept,
guided, moulded, governed, and possessed for ever. (H. Bushnell.)

Christian faith
is a grand cathedral with divinely-pictured windows. Standing without, you see no glory, nor
can possibly imagine any. Nothing is visible but the merest outline of dusky shapes. Standing
within, all is clear and defined, every ray of light reveals an array of unspeakable splendours. (J.
Ruskin.)

Faith a personal relation to Christ

If the object of faith were certain truths, the assent of the understanding would be enough. If
the object of faith were unseen things, the confident persuasion of them would be sufficient. If
the object of faith were promises of future good, the hope rising to certainty of the possession of
these would be sufficient. But if the object be more than truths, more than unseen realities, more
than promises; if the object be a living Person, then there follows inseparably this, that faith is
not merely the assent of the understanding, that faith is not merely the persuasion of the reality
of unseen things, that faith is not merely the confident expectation of future good; but that faith
is the personal relation of him that believes to the living Person its object, the relation which is
expressed not more clearly, but perhaps a little more forcibly to us by substituting another word,
and saying, Faith is trust. (A. Maclaren, D. D.)

Trust in Christ supported by cumulative evidence

I do not pretend to have a scientific knowledge of Divine things, or to rest my convictions
upon a scientific demonstration; but I can venture to say that I know whom I have believed.
Such a belief will be supported by collateral evidence, acquiring from age to age a cumulative
and converging force; but its essential virtue will in all ages be derived from the vital sources of
personal love and trust. (H. Wace, D. D.)

Character entrusted to God

 When John Wesley was going over all the country proclaiming a crucified Saviour for sinners,
the magazines and papers of the day slandered him as those of our day do Gods servants still, in
one paper there was an article so abusive and slanderous that a friend determined to contradict
it. He laid the article and its reply before Wesley, who said, When I gave my soul to Jesus, I
gave Him my character to keep as well. I have to do my work and have no time to attend to it.
Christians who are doing the Lords work should go on with it, leaving themselves and their
character in His hands.
The soul entrusted to Christ
St. Paul says, that which I have committed unto Him. This meant his soul. Suppose you have
a precious jewel worth fifty or a hundred thousand dollars. It is so valuable that you are afraid
you may lose it, or that some one may steal it from you. And suppose you have a friend who has
a safe that is fire-proof and robber-proof. You take your jewel to this friend, and say to him:
Please take charge of this jewel, and keep it for me in your fire-proof. He takes it and locks it
up there. And now you feel comfortable about that jewel. You know your friend is faithful, and
your jewel is safe. Yen do not worry about it any more. You are ready to say about your jewel
what St. Paul said about his soul, because you feel sure that it is safe. (Richard Newton.)

Knowing Christ
There are two ways in which we are used to know persons. Sometimes it means to know them
through some other person. Sometimes it means to know them ourselves. There is evidently a
world-wide difference between the two. Let me illustrate it thus: We all know our Sovereign, her
character, her state, her prerogative, her powers. But very few know the Queen. Yet it is very
evident that those who have been admitted to her presence, and who have actually spoken and
conversed in friendship with her, will have very different feelings towards her, and repose in her,
and that their whole hearts will go out to her immensely more than those who know her only at a
distance, and through the ordinary public channels. It is so with Christ. Some of you know
Christ by the education of your childhood; some by the testimony of others; some by the reading
of your Bible. Others have felt His presence. They have communed with Him. They have
presented petitions, and they have had their answers from Himself. They have laid burdens at
His feet, and He has taken them up. He has accepted their little gifts and smiled at their small
services. They have proved Him. Isnt He another Being, isnt He another Christ to that man?
They know Him. And what do they know of Thee, O blessed Jesus? They know Thee as the most
loving and the loveliest of all--all grace, full of tenderness and sympathy, stooping to the
meanest, and kind to the very worst. Our Brother, our Light, our Life, our Joy--who has taken
away all our sins and carried all our load. That knowledge can never begin but in one way--by a
certain inner life, by a walk of holiness, by the teaching of sorrow, in the school of discipline,
from heavy leanings, by acts of self-abandonment, by goings down into the dust, by the grand
influence of the Spirit, by Jesus revealing Himself. But once known--and from that moment it
will be as hard not to trust as it is now difficult to do; as impossible for the heart to doubt as it is
to that poor, prone heart now to question everything. If you really know, you cannot help
believing. If thou knewest the gift of God, and who it is that saith to thee, Give Me to drink,
thou wouldest have asked of Him, and He would have given thee living water. But there is a
truth in St. Pauls words which I am very anxious to press upon you. See where the great apostle,
the aged believer, the ripe saint, found all his argument and all his stand, as it were. Not--and if
any man might he might--not in anything which had been worked by him; not in anything in
him; not in his acts; not in his feelings; not in his faith; not in his conversion, however
remarkable; not in his sanctification, however complete; but simply and absolutely and only in
God. I know--as if he cared to know nothing else, all other knowledge being unsatisfactory or
worse--I know Him whom I have trusted. It may seem a strange thing to say, but it is really
easier to know God than it is to know ourselves. It is remarkable that the Bible tells us a great
deal more about God than it does about our own hearts. The great end of reading the Bible is to
know God. (J. Vaughan, M. A.)

Confidence and concern

I. First, observe WHAT PAUL HAD DONE.

1. He had trusted a person--I know whom I have believed.
2. Paul had gone farther, and had practically carried out his confidence, for he had deposited
everything with this person. A poor idiot, who had been instructed by an earnest
Christian man, somewhat alarmed him by a strange remark, for he feared that all his
teaching had been in vain. He said to this poor creature, You know that you have a soul,
John? No, said he, I have no soul. No soul! thought the teacher, this is dreadful
ignorance. All his fears were rolled away when his half-witted pupil added, I had a soul
once, and I lost it, and Jesus found it; and so I have let Him keep it.

II. The next thing is, WHAT DID PAUL KNOW? He tells us plainly, I know whom I have
believed.
1. We are to understand by this that Paul looked steadily at the object of his confidence, and
knew that he relied upon God in Christ Jesus. He did not rest in a vague hope that he
would be saved; nor in an indefinite reliance upon the Christian religion; nor in a
sanguine expectation that all things would, somehow, turn out right at the end. He did
not hold the theory of our modern divines, that our Lord Jesus Christ did something or
other, which, in one way or another, is more or less remotely connected with the
forgiveness of sin; but he knew the Lord Jesus Christ as a person, and he deliberately
placed himself in His keeping, knowing Him to be the Saviour.
2. Paul also knew the character of Jesus whom he trusted. His perfect character abundantly
justified the apostles implicit trust. Paul could have said, I know that I trust in One who
is no mere man, but very God of very God. I have not put my soul into the keeping of a
priest, like unto the sons of Aaron, who must die; but I have rested myself in One whose
priesthood is according to the law of an endless life--A Priest for ever after the order of
Melchizedek. He upon whom I confide is He without whom was not anything made that
was made, who sustaineth all things by the Word of His power, and who at His coming
shall shake both the heavens and the earth, for all fulness of Divine energy dwells in
Him.
3. But how did Paul come to know Christ? Every page of Scripture, as the apostle perused it,
revealed Jesus to him. This book is a royal pavilion, within which the Prince of peace is
to be met with by believers who look for Him. In this celestial mirror Jesus is reflected.
Paul also knew Jesus in another way than this. He had personal acquaintance with Him;
he knew Him as the Lord Jesus, who appeared unto him in the way. He knew the Lord
also by practical experience and trial of Him. Paul had tested Jesus amidst furious mobs,
when stones fell about him, and in prison, when the death-damp chilled him to the bone.
He had known Christ far out at sea, when Euroclydon drove him up and down in the
Adriatic; and he had known Christ when the rough blasts of unbrotherly suspicion had
beaten upon him on the land. All that he knew increased his confidence. He knew the
Lord Jesus because He had delivered him out of the mouth of the lion.

III. Thirdly, let us inquire--what was the apostle persuaded of?

1. Implicitly Paul declares his faith in our Lords willingness and faithfulness.
2. But the point which the apostle expressly mentions is the power of Christ--I am
 persuaded that He is able. He that goes on board a great Atlantic liner does not say, I
venture the weight of my body upon this vessel. I trust it to bear my ponderous frame.
Yet your body is more of a load to the vessel than your soul is to the Lord Jesus. Did you
ever hear of the gnat on the horn of the ex which feared that it might be an
inconvenience to the huge creature? Oh, friend! you are but a gnat in comparison with
the Lord Jesus, nay, you are not so heavy to the ascended Saviour as the gnat to the ox.
You were a weight to Him once, but having borne that load once for all, your salvation is
no burden to Him now. Well may you say, I am persuaded that He is able to keep that
which I have committed unto Him.
3. What was this which Paul had committed to Christ? He committed to Him everything that
he had for time and for eternity; his body, his soul, his spirit; all fears, cares, dangers,
sins, doubts, hopes, joys: he just made a clean removal of his all from himself to his Lord.
Those of you who are acquainted with the original will follow me while I forge a link
between my third division and my fourth. If I were to read the text thus it would be quite
correct--I am persuaded that He is able to keep my deposit against that day. Here we
have a glimpse of a second meaning. If you have the Revised Version, you will find in the
margin that which He has committed to me; and the original allows us to read the
verse whichever way we choose--He is able to keep that which I have committed unto
Him--or that which He has committed unto me. This last expression, though I could
not endorse it as giving the full sense of the text, does seem to me to be a part of its
meaning. It is noteworthy that, in the fourteenth verse, the original has the same phrase
as in this verse. It runs thus--That good deposit guard by the Holy Ghost which dwelleth
in us. Inasmuch as the words are the same--the apostle speaking of my deposit in the
twelfth verse, and in the fourteenth verse speaking of that good deposit--I cannot help
thinking that one thought dominated his mind. His soul and the gospel were so united as
to be in his thought but one deposit; and this he believed that Jesus was able to keep. He
seemed to say, I have preached the gospel which was committed to my trust; and now,
for having preached it, I am put in prison, and am likely to die; but the gospel is safe in
better hands than mine. The demon of distrust might have whispered to him, Paul, you
are now silenced, and your gospel will be silenced with you; the Church will die out; truth
will become extinct. No, no, saith Paul, I am not ashamed; for I know that He is able
to guard my deposit against that day.

IV. This leads me on to this fourth point--WHAT THE APOSTLE WAS CONCERNED ABOUT. The
matter about which he was concerned was this deposit of his--this everlasting gospel of the
blessed God. He expresses his concern in the following words--Hold fast the form of sound
words, which thou hast heard of me, in faith and love which is in Christ Jesus. That good thing
which was committed unto thee keep by the Holy Ghost which dwelleth in us.
1. He is concerned for the steadfastness of Timothy, and as I think for that of all young
Christians, and especially of all young preachers. What does he say? Hold fast the form
of sound words. I hear an objector murmur, There is not much in words, surely.
Sometimes there is very much in words. Vital truth may hinge upon a single word. The
whole Church of Christ once fought a tremendous battle over a syllable; but it was
necessary to fight it for the conservation of the truth. When people rail at creeds as
having no vitality, I suppose that I hear one say that there is no life in egg-shells. Just so;
there is no life in egg-shells, they are just so much lime, void of sensation. Pray, my dear
sir, do not put yourself out to defend a mere shell. Truly, good friend, I am no trifler,
nor so litigious as to fight for a mere shell. But hearken! I have discovered that when you
break egg-shells you spoil eggs; and I have learned that eggs do not hatch and produce
life when shells are cracked.
2. The apostle was anxious, not only that the men should stand, but that the everlasting
 gospel itself should be guarded. That good thing which was committed unto thee keep
by the Holy Ghost which dwelleth in us. It were better for us that the sun were
quenched than that the gospel were gone. I believe that the moralities, the liberties, and
peradventure the very existence of a nation depend upon the proclamation of the gospel
in its midst. How are we to keep the faith? There is only one way. It is of little use trying
to guard the gospel by writing it down in a trust-deed; it is of small service to ask men to
subscribe to a creed: we must go to work in a more effectual way. How is the gospel to be
guarded? By the Holy Ghost which dwelleth in us. If the Holy Spirit dwells in you, and
you obey His monitions, and are moulded by His influences, and exhibit the result of His
work in the holiness of your lives, then the faith will be kept. A holy people are the true
body-guard of the gospel. (C. H. Spurgeon.)

2TI 1:13
Hold fast the form of sound words.

Systematic knowledge of the gospel

While Paul was passing through Syria and Cilicia, confirming the Churches, he came to Lystra,
where he found a certain disciple, named Timothy, who was highly esteemed by the Christian
brethren in that city. This recommended him to the notice and acquaintance of the apostle; who
being fully persuaded of his unfeigned piety and promising talents, determined to take him with
him, and prepare him by proper instruction to preach the gospel. Timothy gratefully received
and wisely improved this precious privilege, made great proficiency in theological knowledge,
and soon became acquainted with the whole scheme of religious sentiments which the apostle
embraced and taught. This form of sound words, or rather this system of sound doctrines, the
apostle taught Timothy, and exhorted him to hold fast as a necessary and indispensable
qualification for the gospel ministry. The opinion and practice of the apostle in this instance
naturally leads us to conclude that a systematical knowledge of the gospel is still necessary to
qualify other pious young men as well as Timothy for the same sacred office.
1. Young men who are preparing for the ministry should understand the harmony and
connection which run through all the peculiar and essential doctrines of the gospel.
These are so intimately connected that they cannot be clearly understood separately
considered.
2. A systematical knowledge of the principal doctrines of the Bible is necessary in order to
understand and explain the true meaning of the Scriptures in general.
3. Young men who are preparing for the ministry should have a systematical knowledge of
the gospel, that they may be able to guard themselves against the religious errors to
which they are peculiarly exposed.
4. It is necessary that those who are preparing for the ministry should have a systematical
knowledge of the gospel in order to be able to refute as well as to avoid religious errors.
5. A systematical knowledge of the gospel is no less necessary in order to qualify pious young
men to preach both the doctrines and duties of Christianity in the most plain, instructive,
and profitable manner.
It now remains to point out some things which seem naturally to flow from the subject.
1. The first thing suggested by the subject is that there can be no reasonable objection
against all human systems of divinity. It is said that systems of divinity tend to promote
religious controversies, which are highly prejudicial to practical religion. But it is very
evident that they do not give rise to religious disputes, because religious disputes have
 always given rise to them. It is said that systems of divinity tend to prevent men from
forming any real opinions of their own and to infringe upon their right of private
judgment. No man can be said to have a real opinion upon any subject which is not
derived from evidence; and if it be derived from evidence, it is totally immaterial whether
he derives the evidence from his own investigation, or from conversation, or from
reading, or from public or private instruction. It is said that systems of divinity are often
the engines of designing men, and intended to propagate error instead of truth. It is not
denied that theological systems may have been designed and employed to serve such an
evil purpose. But it must be acknowledged, on the other hand, that they may have been
designed and employed to counteract the baneful influence of error and to promote the
cause of truth.
2. If the leading sentiment in this discourse has been sufficiently supported, we must
conclude that it is generally improper for those to undertake to preach the gospel who
have never acquired a systematical knowledge of it. In the next place, it appears from
what has been said, that both an academical and theological education is highly
necessary to qualify pious young men for the work of the ministry.
3. The whole train of the observations which have been made in this discourse now converge
to a single point, and unitedly press the important duty of assisting pious and promising
youths to furnish their minds with that literary and theological knowledge which is
indispensably necessary to prepare them for the gospel ministry. (N. Emmons, D. D.)

The form of sound words

The numerous and conflicting creeds, confessions of faith, and systems of divinity which are
spread over the religious world are but of human authority. What volumes of needless
controversy, what angry passions, what words of strife, and what deeds of violence had the
world escaped by attention to this simple, obvious, all-important principle! But does it follow
from this statement that we ought to have no system of religious opinions whatever; or that,
having a system, it is a matter of indifference what that system is? By no means. We are not
indeed to assume infallibility, either for ourselves or for the peculiarities of our creed; but it does
not follow we should have no fixed creed at all. He who has no creed has nothing which he
believes; and he who has nothing which he believes is an unbeliever, an infidel. The evil lies not
in having a creed, but in having a wrong one; or in holding and propagating that which we have
with tempers that are unkind and by measures that are unchristian. What we design at this time
is a brief and plain summary of those religious principles avowed by the community of
professing Christians with which we are more especially connected. If, on examination, the form
of words we lay before you should be proved sound, we may be allowed to admonish you in the
words of the apostle to hold it fast.
1. There exists an Infinite Being, the great first cause, whom we call God. There is but one
God; but this one God subsists in three personalities or modes, commonly distinguished
as Father, Son, and Holy Ghost.
2. The Holy Scriptures are the only sufficient and authorised rule of faith and practice. It is
not intended to be affirmed that nothing is true but what is made known in the sacred
writings; but that what is not there revealed cannot be required as an article of faith.
3. Man came out of the bands of his Creator in a state of perfect rectitude, holiness, and
felicity. But man was at the same time constituted a moral agent; that is, he was put
under a command or law which he had the power and liberty to obey or disobey. He
disobeyed; and in consequence of that act of infidelity and rebellion fell from his
primeval excellency; his nature became morally defiled; and that moral defilement he
transmitted to all his posterity.
 4. But mankind were not left to perish in this fallen, sinful, and wretched state: a great plan
of redemption and salvation has been originated, and is now in actual existence and
operation. This plan took its rise in the boundless benevolence of the eternal Jehovah;
and the execution of it was laid on one that is mighty--on our Lord and Saviour Jesus
Christ.
5. The Lord Jesus Christ, the Redeemer of mankind and the founder of our holy religion, is
very God. Rut for us men and for our salvation the eternal Word became flesh and dwelt
among us, so that the Saviour of the world is Man as well as God, or, in the style of the
Scriptures, God manifest in the flesh.
6. The sufferings and death of the man Christ Jesus are a proper and full satisfaction and
atonement for the sins of mankind.
7. In that form of words which this Christian community has embraced, it is essential, not
only that the blessed Jesus died for sin, but also that He died for the sins of all men; that
in the design and appointment of Almighty God, the blood of the covenant extends its
saving efficacy wide as the human race; and that, in consequence of the shedding of that
blood, salvation is actually put within the grasp of every human soul.
8. We are justified before God and accepted into His favour, not by works of righteousness
that we have done, but through faith in our Lord Jesus Christ, and through that alone.
9. It is the privilege of all who are thus accepted of God to have the assurance of it by the
witness of the Spirit in their hearts.
10. As the nature of man is corrupt and sinful, before he can be admitted into the everlasting
abodes of purity and bliss, he must undergo a great moral change--A change of
disposition and desires--A change of heart and soul. This spiritual, happy revolution we
are accustomed to express by such terms as regeneration, conversion, the new
birth, etc.
11. This regeneration and whatever else is necessary to the holiness and spiritual life of the
soul is effected through the interposition and agency of the Holy Spirit.
12. The soul of man is immortal.
13. Perhaps no discovery of revelation is more stupendous or more consolatory than the
doctrine of the resurrection of the dead.
14. God hath appointed a day, in the which He will judge the world in righteousness by that
Man whom He hath ordained; whereof He hath given assurance unto all men, in that He
hath raised Him from the dead.
15. Finally, the solemnities of that great and final day of God will issue in the eternal
blessedness and glory of the righteous, and in the endless punishment and misery of the
wicked. Having thus submitted to you the form, the plan, draught, or outline, as the
word signifies, of what we consider sound words, we solemnly request that it may be
examined by that only proper test of religious truth, the Word of God. If it accord not
with that standard, reject it; but if it do, then attend to the admonition in our text, and
hold fast the form of sound words.
In the meantime, on this general admonition of the apostle, we may venture to establish the
following exhortations.
1. Beware and do not exchange the form of sound words for the uncertainties and
delusions of infidelity.
2. Beware of error in your religious doctrines. The mode of faith, the class of doctrines we
espouse, cannot be a matter of indifference; for, as truth exerts an influence holy and
happy, so the tendency of error is impure and destructive.
3. Finally, beware of holding the truth in unrighteousness. Truth itself is of no value only
 as it influences to an upright, holy, and benevolent practice. (J. Bromley.)

The sconce of the Scriptures

In these words there is--
1. The character of Scripture-doctrine; it is sound words--sound and pure in itself, and
sound in its effect, being of a soul-healing virtue (Eze 47:9).
2. The sum of it, faith, showing what we are to believe; and love, what we are to do (1Jn 5:8;
Joh 14:15). This love has a particular relation to Christ, all our obedience being to be
offered unto God through Him, as our faith fixes on God through Him. This was what the
apostle preached.
3. Our duty with respect to it; to hold fast the form of sound words. This signifies--
(1) To have a pattern of the doctrine in our minds, to which all that ministers teach must
be conformable.
(2) To hold it fast; to cleave to, and keep hold of it, without flinching from it, whatever
dangers or difficulties may attend the doing so. Both these senses are implied in the
words.

I. Let us consider the nature of that faith and obedience which the scripture teaches, with the
connection betwixt the two.
1. As to faith. Divine faith is a believing of what God has revealed, because God has said it, or
revealed it. People may believe Scripture-truths, but not with a Divine faith, unless they
believe it on that very ground, the authority of God speaking in His Word. And this
Divine faith is the product of the Spirit of God in the heart of a sinner, implanting the
habit or principle of faith there, and exciting it to a hearty reception and firm belief of
whatever God reveals in His Word. Hence we may infer--
(1) That there can be no right knowledge of God acquired in an ordinary way without the
Scriptures (Mat 22:29).
(2) That where the Scriptures are not known, there can be no saving faith.
(3) That there is nothing we are bound to believe as a part of faith but what the Scripture
teaches, be who they will that propose it, and whatever they may pretend for their
warrant.
2. As to obedience, it is that duty which God requires of man. It is that duty and obedience
which man owes to God, to His will and laws, in respect of Gods universal supremacy
and sovereign authority over man; and which he should render to Him out of love and
gratitude.
(1) That there can be no sufficient knowledge of the duty which we owe to God without
the Scriptures.
(2) That there can be no right obedience yielded to God without them.
(3) That there is no point of duty that we are called to, but what the Scripture teaches
(Isa 8:20). As to the connection of these two, faith and obedience are joined together,
because there is no true faith but what is followed with obedience, and no true
obedience but what flows from faith. Faith is the loadstone of obedience, and
obedience the touchstone of faith, as appears from Jam 2:1-26.

II. I proceed now to consider the manner of the scriptures teaching.

1. The Scripture teaches some things expressly in so many words; as, Except a man be born
again, he cannot enter into the kingdom of God, etc.
 2. The Scriptures teach but externally. It is the Spirit that teaches internally.

III. I come now to consider THE SENSE OF THE SCRIPTURE. The sense of the Scripture is but
one, and not manifold. (T. Boston, D. D.)

The credenda of Christianity

I. LET US CONSIDER THE OBJECT OF TENACIOUS PRESERVATION: the form of sound words which
thou hast heard of me. What is this form of sound words?
1. I should answer explicitly, and without hesitation, in the first place, the whole of Gods
inspired truth, contained in the writing of the Old and the New Testament. In the
Scriptures are contained all things necessary to be known and practised; and, therefore,
this Book must be held with a firm and a tenacious grasp.
2. By the form of sound words, in the next place, it is not at all unreasonable to suppose
that the apostle might intend a certain formulary, or system of Divine truth, which he
might have given to Timothy, his son in the faith, and a younger teacher in the Church.
I say some formulary, or system of Divine truth, in which the great principles of the gospel
might be condensed and epitomised. We have warrant in Scripture for such formularies, both in
the Old Testament and in the New; and though, indeed, as composed by mere human minds,
they are not the object of a Divine faith, any farther than they are found in strict coincidence
with the Holy Scriptures; yet they are, nevertheless, profitable and desirable.
1. In the first place, it is of great advantage to have a concise, harmonious, connected view of
the truth as it stands revealed in Holy Scripture.
2. In the next place, order is known to be a powerful assistant of the memory.
3. In the third place, it is well to have a summary of Christian truth, in order that our
testimony among our fellow creatures may be clearly understood and explicitly declared.
4. And finally, that those who are enemies either to the truth or the practice of Christianity,
may have that which can be lifted up as a standard against them, so that they cannot
mutilate, corrupt, or destroy, the truth as it is in Jesus. It cannot be doubted but that
these systems and formularies of Divine truth, rightly exhibited, and sustained by Holy
Scripture, have proved in every age a mighty bulwark to the faith of the Christian
Church.

II. THE DUTY WHICH THE CHRISTIAN OWES TO THE OBJECT WHICH WE HAVE CONSIDERED: to hold
it fast with a firm and with a determinate grasp. And this implies the following things--
1. An accurate acquaintance with the truth which they embody and exhibit. The
understanding must be employed in ascertaining the sense and meaning of Holy
Scripture, in comparing evidence, in deducing just conclusions from authentic premises,
in tracing the harmony, the connection, and the bearing of one truth upon another, so
that the various links of the chain may be held in their unbroken connection.
2. There must be a full persuasion of the truth.
3. Finally, there should be a conscientious determination to preserve the truth of the gospel
at all hazards, and whatever consequences may possibly ensue with respect to ourselves,
or our worldly interests.

III. THE MANNER AND THE SPIRIT IN WHICH THE TENACITY OF THE TRUTH IS TO BE ATTEMPTED. It
is added, in faith and love, which is in Christ Jesus. For there is always some danger lest
human passion and infirmity should mix themselves even with our conscientious regard to the
truth of God. We have to guard against the wrath of the angry polemic; the bitterness of the
prejudiced bigot; visionary and fanatic wildness of the enthusiast.
1. First, we are to hold fast the truth in faith, because faith is the only ground upon which we
receive and retain the truth. We do not receive it by tradition from our fellow-men; we do
not receive it upon the authority or credit of any merely human teacher, however much
that teacher may be valued by us; but we receive it on the ground of Gods authority. He
has revealed it. We find it in His Book; a book of which the evidences fully substantiate
the Divine original. Then we have a witness which is more valuable, in point of fact, than
ten thousand theories, or ten thousand merely speculative arguments. This is the inward
evidence which every real Christian derives from his own state of mind, his feeling, his
character, his conduct; and by which he is able to demonstrate the truth of the blessed
gospel. Then we are to maintain the truth in love--love which is in Christ Jesus. I must
show this determined and this courageous attachment to the truth, first, for the love of
Jesus Christ, who came into the world both to reveal and to confirm it. I must maintain it
from love to my own soul. Love to the souls of others should impel me to this courageous
maintenance of the truth of the gospel. Could we conceive of a readier method of
destroying the entire population of a city than by poisoning the aqueduct, or the
fountain, from which they were supplied with their daily drink? What should we think of
the guilt of that man who would knowingly drop poison into a living spring, that all who
went to quench their thirst, instead of meeting with refreshment and health, should meet
with their bane and their destruction? And I never can suppose that man to be under the
influence of a candid, generous, and benevolent spirit, who sacrifices the truth, and fails
to maintain that which is of infinite importance to Gods honour, to the salvation of the
soul, and to the existence of Christs kingdom amongst men, based, as they are, upon the
everlasting and immutable truth of the gospel. (G. Clayton, M. A.)

The form of sound words

I do not suppose that by this it is intended that Paul ever wrote out for Timothy a list of
doctrines; or that be gave him a small abstract of Divinity, to which he desired him to subscribe
his name, as the articles of the Church over which he was made a pastor. If so, doubtless that
document would have been preserved anti enrolled in the canons of Scripture as one of the
writings of an inspired man. I can scarce think such a creed would have been lost, whilst other
creeds have been preserved and handed down to us. I conceive that what the apostle meant was
this:--Timothy, when I have preached to you, you have heard certain grand outlines of truth;
you have heard from me the great system of faith in Jesus Christ; in my writings and public
speakings you have heard me continually insist upon a certain pattern or form of faith; now, I
bid you, my dearly beloved son in the gospel, Hold fast the form of sound words, which thou
hast heard of me, in faith and love which is in Christ Jesus.

I. What is a FORM OF SOUND WORDS? Ten thousand persons will quarrel upon this. One will
say, my creed is a form of sound words; another will declare that his creed also is sound, if not
infallible.
1. We will not, therefore, enter into all the minutiae which distinguish creeds from each
other, but just simply say, that no system can be a form of sound words unless it is
perfectly Scriptural.
2. But since it is said that texts may be found to prove almost everything, we must remark
that a form of sound words must be one that exalts God and puts down man.
3. We think, also, that we may judge of the soundness of doctrine by its tendency. We can
never think a doctrine sound, when we see plainly upon its very surface that it has a
tendency to create sin in men.
 4. We shall, perhaps, be asked, what we do regard as a form of sound words, and what those
doctrines are which are Scriptural, which at the same time are healthful to the spirit and
exalting to God. We answer, we believe that a form of sound words must embrace, first of
all, the doctrine of Gods being and nature, we must have the trinity in unity, and the
unity in trinity.
5. Now, we hold, that a form of sound words must look upon man aright as well as upon God
aright; it must teach that man is utterly fallen, that he is sinful, and for his sin
condemned and in himself altogether hopeless of salvation.
6. And next, we think that a doctrine that is sound must have right views of salvation, as
being of the Lord alone,

II. Now let me show you the necessity of holding fast this form of sound words, and keeping it
for your own sake, for the churchs sake, for the worlds salve.
1. First, for your own sake, hold it fast, for thereby you will receive ten thousand blessings;
you will receive the blessing of peace in your conscience.
2. Hold fast the form of sound words, because it will tend very much to your growth. He
who holds fast the truth will grow faster than he who is continually shifting from
doctrine to doctrine.
3. I would beseech you to hold it fast for your own sakes, from a remembrance of the great
evils which will follow the contrary course. If you do not hold fast the form of sound
words, listen to me while I tell you what you will do. In the first place, every deviation
from truth is a sin. It is not simply a sin for me to do a wrong act, but it is a sin for me to
believe a wrong doctrine. If it be a sin of ignorance, it is nevertheless a sin; but it is not so
heinous as a sin of negligence, which I fear it is with many.
4. Hold fast the form of sound words, because error in doctrine almost inevitably leads to
error in practice. When a man believes wrongly, he will soon act wrongly.
5. And now, for the good of the Church itself, I want you all to hold fast the form of sound
words. Would you wish to see the Church prosperous? Would you wish to see it
peaceful? Then hold fast the form of sound words. What is the cause of divisions,
schisms, quarrels, and bickerings amongst us? It is not the fault of the truth; it is the
fault of the errors. There would have been peace in the Church, entire and perpetual
peace, if there had been purity--entire and perpetual purity--in the Church. Going down
to Sheerness on Friday, I was told by some one on board that during the late gale several
of the ships there had their anchors rent up, and had gone dashing against the other
ships, and had done considerable damage. Now, if their anchors had held fast and firm,
no damage would have been done. Ask me the cause of the damage which has been done
to our Churches by the different denominations, and I tell you, it is because all their
anchors did not hold fast.
6. Keep to your faith, I say again, for the Churchs cake, for so you will promote strength in
the Church. I saw lying between Chatham and Sheerness a number of ships that I
supposed to be old hulks; and I thought how stupid Government was to let them remain
there, and not chop them up for firewood, or something else; but some one said to me,
those ships can soon be fitted for service; they look old now, but they only want a little
paint, and when the Admiralty requires them, they will be commissioned and made fit
for use. So we have heard some people say, There are those old doctrines--what good
are they? Wait; there is not a doctrine in Gods Bible that has not its use. Those ships
that you may think are not wanted, will be useful by-and-bye. So it is with the doctrines
of the Bible. Do not say, Break up those old doctrines, you can do without them. Nay,
we want them, and we must have them.
 7. Well, says one, I think we ought to hold the truth firmly; but I do not see the necessity
for holding the form of it; I think we might cut and trim a little, and then our doctrines
would be received better.
8. Again, I say, hold fast the form of sound words, for the worlds sake. Pardon me when I
say that, speaking after the manner of men, I believe that the progress of the gospel has
been awfully impeded by the errors of its preachers. I never wonder when I see a Jew an
un-believer in Christianity, for this reason, that the Jews very seldom see Christianity in
its beauty. For hundreds of years what has the Jew thought Christianity to be? Why, pure
idolatry. He has seen the Catholic bow down to blocks of wood and stone; he has seen
him prostrating himself before the Virgin Mary and all saints; and the Jew has said, Ah I
this is my watchword--Hear, O Israel, the Lord thy God is one Lord; I could not be a
Christian, for to worship one God is the essential part of my religion. So the heathen, I
believe, have seen a false system of Christianity, and they have said, What! is that your
Christianity? and they did not receive it.

III. And now, LET ME WARN YOU OF TWO DANGERS. One is, that you will be very much tempted
to give up the form of sound words that you hold, on account of the opposition you will meet
with. But the greatest obstacle you will have is a sort of slight and cunning, trying to pervert you
to the belief that your doctrine is the same with one which is just the very opposite.

IV. I am to tell you of the great holdfasts, whereby you are to hold fast the truth of the gospel,
1. If I might be allowed to mention one or two before coming to those in the text, I should
say, in the first place, if you want to hold fast the truth, seek to get an understanding of it.
A man cannot hold a thing fast unless he has a good understanding of it. I never want
you to have the faith of the collier who was asked what he believed; he said he believed
what the Church believed. Well, but what does the Church believe? He said the Church
believed what he believed, and he believed what the Church believed; and so it went all
the way round. Let me exhort you, parents, as much as lieth in you, to give your children
sound instruction in the great doctrines of the gospel of Christ. I believe that what Irving
once said is a great truth. He said, In these modern times you boast and glory, and you
think yourselves to be in a high and noble condition, because you have your Sabbath-
schools and your British schools, and all kinds of schools for teaching youth. I tell you,
he said, that philanthropic and great as these are, they are the ensigns of your disgrace;
they show that your land is not a land where parents teach their children at home. They
show you there is a want of parental instruction; and though they be blessed things,
these Sabbath-schools, they are indications of something wrong, for if we all taught our
children there would be no need of strangers to say to our children, Know the Lord. I
trust you will never give up that excellent puritanical habit of catechising your children at
home. Any father or mother who entirely gives up a child to the teaching of another has
made a mistake.
2. But then, Christian men, above all things, if you hold fast the truth, pray yourselves right
into it. An old divine says, I have lost many things I learned in the house of God, but I
never lost anything I ever learned in the closet. That which a man learns on his knees,
with his Bible open, he will never forget.
3. But the two great holdfasts are here given--faith and love. If ye would hold the truth fast,
put your faith in Jesus Christ, and have an ardent love towards Him. Believe the truth.
Do not pretend to believe it, but believe it thoroughly. And then the second holdfast is
love. Love Christ, and love Christs truth because it is Christs truth, for Christs sake, and
if you love the truth you will not let it go. It is very hard to turn a man away from the
truth he loves. (C. H. Spurgeon.)
The Service of the Church of England.

I. OF THE SYSTEM OF DIVINE TRUTH WHICH TIMOTHY WAS, and, consequently, all faithful
ministers of the gospel are, to hold fast, we remark, in the first place, that it is called a form.
The great truths of revelation are scattered over the whole of the oracles of God; and in order to
present those truths in a comprehensive manner to the bulk of mankind, who have neither time
nor inclination to seek them out themselves, the Church has, in all ages, retained a summary of
Christian doctrine like that which we call the Apostles Creed. The apostles themselves knew
well, that if they had left the doctrines of Christianity unguarded, or had depended on oral
traditions to convey those doctrines uncorrupted to future generations, the Word of God would
have been lost in an ungodly world, as was well-nigh the case with the Jews, who had made the
Word of God void by their traditions. As it is, the truths of the gospel have had (if we may so
speak) a narrow escape from the polluting hands of men. If our Reformers had not rescued the
form of sound words from the errors of ten preceding centuries, we should not now be
exhorting you, with St. Paul, to hold fast the form of sound words which you have heard of us in
faith and love. But whilst we see in the writings of St. Paul an authority for forms, we are far
from attaching, any importance to a form as such. To recommend itself to the heart and
conscience of a believer, it must not be a mere form of words, but it must be a form of sound
words--sound speech that cannot be condemned. In different places, and at different times,
forms have been obtruded on the Church, framed according to mans device, and some peculiar
interpretations of Gods truth. But for a form to be worthy of being called sound, it must be of
sound words. We set up no standard of truth but the pure Word of God; but we do think that a
form of doctrine taken from that Word is the readiest mode of preserving the faith; and the best
and most precious legacy we can leave to our children is that sound form of words, in which we
have been instructed--that sound form of worship, which, after all, is the glory of our land, and a
powerful means of upholding Christianity amongst us.

II. ON WHAT PRINCIPLE, AND IN WHAT SPIRIT OUR ADHERENCE TO OUR FORMS IS TO BE
MAINTAINED. Timothy was to hold fast the form of sound words heard of Paul, on the principle
of faith, and in the spirit of love, that is in Christ Jesus. The strongest objection we have ever
heard against forms, even admitting them to be of sound words, is, that they are liable to
impart a false security to the worshipper, and to become lifeless to the greater number of those
who profess adherence to them. We cannot deny but that there is a danger here: we must admit,
that the very best system which could ever be devised for maintaining Gods truth will be sure to
have something in it to object to. But this is not owing to the form: we are always too ready to
find the blame that belongs to us in anything but our own hearts. A man who holds fast a form,
merely because it is respectable, and that other persons may be assured of his orthodoxy, does
not hold fast the form on a right principle. He should hold it in faith. It should be something that
has life, and not a mere body without a form. Unless we get to that which is within the ark, it
matters but little to look at the bending cherubim. Unless our faith is exercised upon the object
of all our hope, namely, the Lord Jesus Christ, our forms will but serve to condemn us. But,
lastly, we speak of the spirit in which we should adhere to our forms. They are not to be held fast
in the spirit of bigotry and exclusion. This is not the spirit in which St. Paul taught Timothy to
hold fast the form of sound words: he was to maintain his principles and his system of
doctrine in love; in love no doubt to his Saviour who had loved him to the death, but of charity
towards all those who might differ from him on certain points. (R. Burgess, B. D.)

The Prayer-book a ready help in drawing near to God

The Book of Common Prayer, which has guided the devotions of so many millions, in all
lands, to-day, and which has been the comfort of a great multitude which no man can number,
in ages past, has been welt described as The Sanctuary of our Faith and our Language. Its
words are familiar in every ear, and its ancient forms hallow our daily life. The Prayer-book
speaks to us most tenderly of birth, baptism, marriage, and death. Forms of prayer and praise
were used in the Jewish Church, by Gods own appointment, and liturgies have given shape and
permanence to the worship of the Christian Church since apostolic times. Our own Prayer-book
is especially rich in its ancient treasures, from the fact that it embraces the choicest selections
from those heirlooms of the past. It was not the work of a day, nor of a generation, but the legacy
of saints and martyrs and confessors; and the words now uttered by Gods children in this
distant age were once spoken by those who faced the rack and the devouring flames, and whose
only abiding-places were the dens and caves of the earth. The Communion Service, by itself, is a
compact and complete summary of the Christians belief, and a powerful and persuasive sermon
enforcing holiness of life. In our every-day, struggling, checkered existence, the Prayer-book
bears an important part. When Archbishop Cranmer had resumed his manly courage, and was
ready to seal with his blood his faithfulness to the truth of God, he reverently began his dying
testimony by reciting the Apostles Creed. John Rogers, as he was led in handcuffs through
weeping crowds, to be burned at the stake, chanted, with loud and unfaltering voice, the thrilling
words of the Miserere. The gentle and gifted Lady Jane Gray nerved herself to lay her head upon
the fatal block by reciting the same sweet words, exchanging, in a moment, the earthly crown,
with its thorns and trials, for an immortal diadem of glory. St. Augustine and St. Ambrose rise
up before us when the grand Te Deum recalls the memorable baptism at Milan. Recent as are
the historical records of the Church in this Western world, they are by no means lacking in
interest and significance. On the sultry August day in 1583, when Sir Humphrey Gilbert landed
on the craggy shores of Newfoundland, to take possession of the continent for Englands queen,
the Cross of Christ was set up, and the solemn offices of the Prayer-book were duly celebrated.
Well may we rejoice that this Book of Common Prayer, so powerful for good, has been
preserved, by Gods kind providence, as the heritage of His people! The morning sun, as he rises
successively on the nations of the earth, is ever followed by these prayers and praises of
martyred saints, and he sinks, at close of day, behind no mountain nor plain nor ocean wave
where these holy offices are not heard. After even so brief a summary of what might be said
concerning this, the only meet companion volume for the Holy Bible, does not every one among
us feel disposed to yield cheerful obedience to the apostles direction concerning the
preservation of the casket of sacred truth, Hold fast the form of sound words? The dying
Hammond, amidst the most excruciating pains, stopped his friends, who were praying for him
in irregular and unpremeditated words, saying, Let us call on God in the voice of His Church!
When the saintly George Herbert was asked what prayers should be offered in his death-
chamber, he answered, With warmth, The prayers of my mother, the Church of England; there
are no prayers like them! Hannah Moore records her testimony that never, in the most
rapturous moments of the saintliest minds, have they failed to find in the Prayer-book their
most soaring and sustaining wings. The most devoted Churchman is not disposed to place the
Prayer-book above the Bible, but, like the moon in the heavens, it is only a satellite of the
Church, borrowing all its light from Christ, the Sun of Righteousness. (J.N.Norton.)

The Thirty-Nine Articles of the Church of England

The words which I have chosen for the text intimate to us the great importance of the words
by which our religious ideas are expressed. The Scriptures, indeed, as indited by the Spirit of
God, contain words, of all others, the soundest and the best, by which to express such truths as
are necessary for mankind to believe or know. The great God being the author, He has, without
doubt, expressed everything there, in a manner of all others the most fit and proper. Nothing
else would be consistent with infinite wisdom and goodness, and whatever words we employ, are
either true or false, sound or corrupt, as they agree or disagree with the words of the Scriptures.
But still there never has been any error, or heresy, or schism in the Church, but its authors have
pretended to ground it on the Scriptures. In this all heretics, Greek and Latin, old and new,
agree. They all plead Scripture for what they say, and each one pretends that his opinion, be it
never so absurd and ridiculous, is in accordance with the words there used. This at first may
seem strange, but on further reflection it is not to be so much wondered at; it arises partly from
the Scriptures being written in different languages to those with which most men are familiar; so
that, if in the translation (admirable as that translation on the whole is) there be any word that
seems to favour an erroneous opinion to which men may be inclined, it is too readily concluded
that the Scriptures favour it. This arises partly again from the circumstance, that though others
are acquainted with the original languages in which the Scriptures are written, they yet are not
so fully acquainted with them as to clearly understand the full meaning of every expression.
Then again, the rites and customs of countries far distant, and ages far remote, were so different
to our own, that they occasion difficulties and obscurities. A large part of the Bible is also written
in the highest poetical language, and abounds with metaphors and figures. All classes of
individuals have therefore been agreed on the desirableness of some form of sound words, based
on the Scriptures. Every one of the foreign churches, I believe, possesses such a form of its own;
and those who in our own country left our own Church, also had such a form drawn up for
themselves by the assembly of divines at Westminster, and still employ it as their catechism.
There is, therefore, no difference of opinion as to the propriety of this--the necessities of the
Church have established the approval of it. There are three especial excellencies in the articles,
which deserve to be noticed, and which, perhaps, render them pre-eminent among all
formularies of faith which have yet been drawn up. They are most eminently evangelical,
moderate, and protestant. Evangelical in doctrine, moderate in discipline, and protestant in
ceremonials. (J. Garwood, M. A.)

The morning exercise methodised

Hold fast--Greek, . The word hath a double signification, namely, to have, and to
hold, and both of these the apostle commends to Timothy, namely--
1. To have such a form or collection of gospel-doctrines, as a type or exemplar to which he
should conform in his ministry.
2. To hold it, that is, to hold it fast, not to swerve from it in the course of his ministry, but
pertinaciously to adhere to it, not to suffer it to be corrupted by men of erroneous
principles, nor to part with it upon any terms in the world, but to stand by it, and own it,
against all opposition and persecution whatsoever. Doctrine

I. Methodical systems of the main and special points of the Christian religion are very useful
and profitable both for ministers and people. In the managing of the doctrinal part of this
observation, I shall only give you two demonstrations:
1. Scripture-pattern;
2. The usefulness of such modules.
Demonstration 1. Scripture-pattern. The whole Scripture is a large module of saving truth.
The Word of God is full of such maps and modules of Divine truths necessary to salvation. The
whole gospel, in general, is nothing but the great platform or standard of saving doctrine. But
now, more particularly, we may observe that, beside this great universal map or synopsis of
Divine truth, there are to be found in Scripture more compendious abstracts containing certain
of the main heads and points of saving doctrine, methodised into lesser bodies and tables, for
the help of our faith and knowledge; and we find them accommodated, by the penmen of the
Holy Ghost, to two special ends and purposes.
1. To inform the Church in the principles of religion. The Ten Commandments, a brief
 abstract of the whole law. Three modules delivered by Christ in His first sermon. The
first module contains the beautitudes; a list of particulars wherein mans true and
chiefest happiness doth consist (Mat 5:3-11). The second module contains a list of duties;
things to be done by every one that would be saved. This our Saviour doth by asserting
and expounding the moral law (Mat 5:17-48), confuting and reforming the false glosses
which the scribes and Pharisees had put upon the Ten Commandments, thereby making
the law of God of none effect. (Mat 15:6). And these we may call the facienda, things to
be done. The third module contains a list of petitions, which (Mat 6:9-15) He commends
to His disciples, and in them to all succeeding generations of the Church, as a form or
directory of prayer. The holy apostles tread in our Saviours steps. You may observe in all
their epistles, that in the former part of them they generally lay down a module of gospel-
principles, and in the latter part a module of gospel-duties.
2. A second sort of modules, or a second end and design of such modules, is to obviate
errors, and to antidote Christians against the poison and infection of rotten, pernicious
principles: for no sooner had the good husbandman sowed his field with good seed, but
the envious man went out after him, and began to scatter tares (Mat 13:25). In
opposition whereunto, the apostles in their several epistles were careful to furnish the
Churches with such modules and platforms of truth as might discover and confute those
damnable heresies (2Pe 2:1).
Demonstration 2. The advantages of such modules. Advantage
1. For the ornament of the truth. Whether it be delivered from the pulpit or from the press,
in such systems and platforms the hearer or reader may, as in a map or table (sometimes
of one sort, sometimes of another) behold Divine truths standing one by another in their
method and connection, mutually casting light and lustre upon each other.
2. Such types and exemplars of Divine truths are of great help to the understanding. As the
collection of many beams and luminaries makes the greater light, so it is in the
judgment, a constellation of gospel-principles shining together into the understanding,
fills it with distinct and excellent knowledge.
3. Such patterns and platforms, whether of larger or of lesser compass, are a great help to
memory. In all arts and sciences, order and method is of singular advantage unto
memory. We do easily retain things in our mind, when we have once digested them into
order.
4. Such modules serve to quicken affection. Sympathy and harmony have a notable
influence upon the affections.
5. It is a marvellous antidote against error and seduction. Gospel-truths in their series and
dependence are a chain of gold to tie the truth and the soul close together.
6. Growth in grace is one blessed fruit of such systems and tables of Divine truths. When
foundations are well laid, the superstructures are prosperously carried on.
Uses.
1. In the first place, it serves to justify the practice of the Churches of Jesus Christ, which
have their public forms and tables of the fundamental articles of the Christian faith
drawn up by the joint labour and travail of their learned and godly divines, after much
and solemn seeking of God by fasting and prayer; in the solemn profession whereof they
all consent and agree.
2. It serves to show us the benefit and advantage of public catechisms.
3. Hence also I might commend to young students in divinity the reading of systems and
compendious abstracts and abridgments.
4. It serves to commend methodical preaching.
 5. It commends (not least) constant and fixed hearing. Especially when people sit under a
judicious and methodical ministry. Loose hearing may please, but the fixed will profit,;
skipping hearing, for the most part, makes but sceptical Christians.
6. From hence give me leave to commend to you the benefit and advantage of the morning
exercise. (T. Case, M. A.)

Keep
There is a fourfold keeping of this pattern, and all here meant. The first, in memory, not
forgetting. Secondly, in faith, not doubting. Thirdly, in affection, not hating. Fourthly, in
practice, not disobeying. And there can be none of the four without the first. Some read have;
others, hold the pattern: all one in effect. (J. Barlow, D. D.)

The pattern
It is by some termed the true pattern, or perfect pattern, or form. It seems to be a word
borrowed from a painter, who first draws but after a pattern, or from a carpenter that works by
rule. (J. Barlow, D. D.)

Of sound words
A thing may be said to be wholesome or sound four ways. First, when its sound in itself.
Secondly, when it works soundness in another thing; or thirdly, preserves it being wrought; and
fourthly, when it is a sign of soundness (Joh 3:12). And all these be in the words of this pattern.
(J. Barlow, D. D.)

Wholesome doctrine
For if the words be not sound, the pattern cannot but be unsound. When poison is mixed with
good meats and wines it spoils all; so when the words be not wholesome, the pattern and form of
doctrine is defective. One rotten post maketh a weak building. We must be transformed into the
doctrine; and as the spirit in the meat we eat is turned into ours, so must the word we read or
hear be converted into us (Rom 6:17). And if our spiritual food be not wholesome, our souls will
grow sick and die. (J. Barlow, D. D.)

I pray you to fasten your grips

This sentence I met with in one of those marvellous letters which Samuel Rutherford left as a
priceless legacy to the Church of God in all ages. Truly he hath dust of gold. I thought it would
make a capital text for a prayer-meeting address, and so I jotted it down. It gripped me, and so I
gripped it, in the hope that it might grip you, and lead you to fasten your grips. But do not
imagine that I have taken a text from Rutherford because I could not find one in the Bible, for
there are many passages of Scripture which teach the same lesson. As for instance, that
exhortation, Lay hold on eternal life, or that other, Hold fast that thou hast, or that other,
Hold fast the form of sound words. The things of God are not to be trifled with, lest at any
time we let them slip. They are to be grasped, as Jacob seized the angel, with I will not let thee
go. Faith is first the eye of the soul wherewith it sees the invisible things of God, and then it
becomes the hand of the soul, with which it gets a grip of the substance of the things not seen as
yet. A man has two hands, and I would urge you to take a double hold upon those things which
Satan will try to steal from you. Take hold of them as the limpet takes hold upon the rock, or as
the magnet takes hold of steel. Give a life grip--A death grip. I pray you to fasten your grips. (C.
H. Spurgeon.)
Faith in the minister
Whatever is held forth in the palsied hand of unbelief is itself made to quiver. Scepticism is a
smoking lamp, which, while it gives no light, loads the atmosphere with a thick darkness, if not
with a stench. (C. H. Spurgeon.)

Creed and life

I have heard people say that it cannot matter much what a man believes, so long as he lives up
to right moral principles. They might as well remark that it does not matter if the beams of a
house are rotten, so long as the door-plate is bright. Where will be the doorplate when the house
falls? A hazy creed means a mazy life. A mans faith is the mainspring of his actions. He who
believes nothing will do nothing, till the devil finds him work. I record as my own experience
that when the foundations of faith rocked the superstructure of practice reeled. (Edwd. Garrett.)

Men of unsettled creed

I shape my creed every week, was the confession of one to me. Whereunto shall I liken such
unsettled ones? Are they not like those birds which frequent the Golden Horn, and are to be
seen from Constantinople, of which it is to be said that they are always on the wing, and never
rest? No one ever saw them alight on the water or on the land; they are for ever poised in mid-
air. The natives call them lost souls, seeking rest and finding none. Assuredly men who have
no personal rest in the truth, if they are not unsaved themselves, are, at least, very unlikely to
save others. (C. H. Spurgeon.)

Faith and love

So that faith is necessary to keep the pattern; for it purifieth the heart inwardly, and is the true
ground of all outward and acceptable obedience. And for love, thats needful also. For love
helpeth attention, strengtheneth the memory, setteth the will at work, uniteth to God and man,
and therefore it is rightly said that by love we fulfil the law, for without this affection our best
actions neither please the Creator, nor be profitable to the creature. Would we then practise the
apostles doctrine? then let us strive for faith and love. These two support the estate of a
Christian, as the two pillars did the house of the Philistines. If these be removed, the foundation
of our obedience and salvation fail and fall. He that would soar to heaven wanting either of these
may as soon see a bird mount on high and take her stand who wanteth one wing. Faith, like the
hand, takes hold on Christ, and love, like the feet, must carry us to Him. Thou wilt say, how may
I know when an action is done in faith and love? If it be done in faith: First, Thou must be in the
faith, that is, in Christ, and Christ in thee (2Co 13:5). Secondly, It must be guided by the rule of
faith (2Pe 1:19). Thirdly, It must be done with faith, not doubtingly (Rom 14:23). Fourthly, It
must be done to the object of our faith, viz., in obedience to God in Christ, and for His glory (1Co
10:31). If an action be done in love: First, It is done so freely that there is not the least
expectation of any future recompense (Gen 23:15.) Secondly, So secretly that (if possible) none
might ever come to the knowledge thereof. Thirdly, So cheerfully, as there is equal (or rather
greater) joy in the doing, than receiving of the like favour. Fourthly, so affectionately, that the
more good we do to any, the more we find our hearts enflamed with the love of that person.
Which is in Christ Jesus. From the fourfold interpretation we may note so many doctrines.

I. That faith and love are given to man of God through Christ Jesus.

II. That faith and love in Christ should stir us up to keep the pattern.

III. That the object of faith and love is Christ Jesus.

 IV. That faith and love are comprehended in Christ Jesus.
And whereas our apostle hath now brought in this phrase five several times in this short
chapter, we may note divers things worthy our instruction.

I. That we are hardly brought to believe that all grace and mercy come through Christ Jesus.
Divine truths are not easily believed.

II. That the best things may often, for good ends, be mentioned.

III. That when we speak of any grace or favour received, we should consider through whom it
is conveyed to us, viz., Christ Jesus.

IV. That the often repetition of the same thing is profitable.

V. That what the people most naturally are prone to doubt of, that is principally and often to
be preached.

VI. That a holy heart is not weary in writing on speaking the same things often. (J. Barlow,
D. D.)

2TI 1:14
That good thing which was committed unto thee.

The sacred trust

I. THE CHARGE,--the truth, the Word of God, which--

1. Unfolds the true God.
2. Proclaims life and salvation through the Redeemer.
3. Brings life and immortality to light.

II. THE DUTY. We should have--

1. A correct knowledge of the Word.
2. A devoted attachment to it.
3. A desire to preserve it in its integrity.
4. A willingness to communicate it freely to others.
5. An abiding sense of its responsibility.

III. The assistance.

1. Our necessities are connected with the Holy Spirits ability.
2. Rejoice in His readiness to help. (A. Reed, D. D.)

Good things
Here are those reprehended who never had any care to possess these worthy things. Nothing
in man, or out of him, that is of greater worth, and nothing less regarded. We do count that
person blessed that hath his house hung with rich arras, his chests full of gold, and his barns
stuffed with corn; and yet we never have esteem of these excellent and rare things. Truly, the
least degree of faith is more worth than all the gold of Ophir; a remnant of true love than all the
gay garments in the world. Hope of heaven will more rejoice the heart of David than his sceptre
and kingdom. But men do not think so, neither will they have it so; yet the day of death, like an
equal balance, shall declare it to be so. Are they worthy things? Then put them to the best uses,
and abuse them not. And, in the last place, seeing these be worthy things, let us all labour to
possess them, for of how much more value a thing is, by so much the more we should strive to
obtain it. (J. Barlow, D. D.)

Grace once gotten is to be preserved

Because, if grace grow weak, the pattern will not be practised. When all the parts of the
natural body be in a consumption, can we walk and work in the duties of our particular callings?
And if the new man wax pale, and pine away, the paths of Gods commands will not be run or
trodden. For, as all natural actions proceed from the bodys strength, and the purest spirit, so do
all spiritual from the vigour of grace and the new man. When men have got some competency of
wealth, they lie long in bed, and will not up to work, and so their riches waste. In like manner it
falleth out with Gods children; for when they have attained to some competency of gifts, they
are highly conceited, grow idle, neglect the means, and so are over taken with spiritual poverty,
than the which what greater loss? We must then learn here, not only to get grace, but to keep it.
We will mourn if we lose our money, grieve if we be deprived of our corn, natural strength and
earthly commodities. And shall the loss of grace never pinch us, pierce us? Shall Jonah be so
dejected for his gourd, and we never be moved when grace is withered, ready to perish? Shall the
earthworm sigh at the loss of goods, and we never shrink at the shipwreck of heavenly gilts? No
greater damage than this, none less regarded, more insensible. Let our plants begin to pine, our
hair wax grey or fall, it will make some impression. But grace may decay, the spirit faint, and few
be wounded in heart. Yet to such a time shall come of great mourning. Then get grace, keep
grace; so shall corruption be expelled, extenuated, and the pattern of sound words observed,
practised. (J. Barlow, D. D.)

The Holy Spirit dwells in man

But He is infinite, therefore in all persons. True, yet He is in the faithful in a peculiar and
special manner, both by His working and presence. Secondly, He is incomprehensible,
notwithstanding, as we may say the sun is in the house, though a part of the beams be but there;
so the Spirit is said to be in man, although He be not wholly included in him. We account it a
fearful thing to pull down or batter a princes palace, it is death to wash or clip the kings coin,
and shall we not tremble to wrong and injure this building, for such cannot escape the
damnation of hell. This is for the comfort of the faithful. For what greater honour than this, to
have the high God to dwell in our hearts? Should our sovereign but come into a poor mans
cottage, he would rejoice, and good reason, for that all his life long. And shall the King of Glory
dwell with the sons of men make His chamber of presence in their hearts, and they want hearts
to solace themselves in the remembrance of that? And here let man learn a lesson and wonder.
Is it the spirit of God in Paul and others, where the spirit of all uncleanness not long before
ruled? Admire His humility that would descend so low as to dwell in so mean a habitation. He
that dwells in that light that none can attain unto, now dwelleth where was a palpable darkness.
Thirdly, where He takes up His lodging there is holiness. This fire purifieth the heart, cleanseth
the inward man, though never so full of filthiness in former time (1Co 6:11; Eph 5:18). Thou wilt
say, Sir, by what way may I come to this thing? Why, thou must get a new heart, for He will
never lodge in the old, for thats naught. (J. Barlow, D. D.)
The indwelling of the Holy Spirit

I. The author of life.

1. Before Be dwells in us He quickens us (Eph 2:1; Joh 3:5-6; Joh 6:63).
2. Believers are temples of the Holy Ghost (1Co 3:16; 1Co 6:19; 2Co 6:16).
3. True of all believers (Rom 8:9).
4. Christs promise respecting it (Joh 14:16-17).

II. The source of unity.

1. His indwelling makes that unity a fact (Eph 4:4; 1Co 6:17; 1Co 12:13-20).
2. That fact to be recognised and cherished (Eph 4:3).
3. One building inhabited by one Spirit (Eph 2:22.)

III. The pledge of glory.

1. The salvation bestowed and the salvation yet to be revealed. Grace and glory (2Ti 1:9; 1Pe
1:5; Psa 84:2).
2. The indwelling Spirit the earnest of our inheritance (2Co 1:22; 2Co 5:5; Eph 1:14).
3. Recognise His presence.
4. Honour and obey Him (Eph 4:30). (E. H. Hopkins.)

Real Christianity
The providence of God requires all Christians and all Churches to show what Christianity
really is. Christianity is a larger and better thing than Christendom yet knows. Still the Holy
Spirit dwells in the apostolic succession of the whole true Church of Christ, showing it what the
things of Christ are, and helping it realise them in Christianity. How, then, are we to understand
what the Christianity is, which we are still called to make real on earth?

I. THE CHRISTIANITY WHICH THE WORLD NEEDS PROBABLY TRANSCENDS ANY SINGLE DEFINITION
OF IT WHICH WE SHALL BE LIKELY TO GIVE. Philosophers have tried many times to define the
simple word life, and at best they have had only clumsy success with their definitions of what
every one knows by his own healthy pulse-beatings. The definition is not made easier when we
prefix the adjective Christian to the word life. If we labour to define in words so large and
divine a reality as Christianity, we shall be sure to narrow it in our verbal enclosures, and we can
hardly fail to leave whole realms of Christianity out when we have finished our fences of system
and denomination.

II. Christianity is a larger thing than any one particular aspect or exemplification of it which
men may be tempted to put in the place of it. Christianity, as a whole, is greater than the parts of
it which men have hastily seized upon, and contended for as the faith of the saints. Christianity
is that good thing which all the Churches hold in common, and it is greater than all. The
Christianity of Christ is that good thing committed unto us, which is large enough to
comprehend all the ideals of Christian prophets, and prayers of devout hearts, as well as the
works of faith which have been done on earth. It would be easy to illustrate from current life and
literature the natural tendency of the human heart to substitute some favourite part of
Christianity for the divine whole of it. And the unfortunate contentions and hindrances to the
gospel which follow from this mistake are all around us. Thus one class of persons are called to
benevolent works by the Divine charity of Christ, but in their zeal for man they may not realise
sufficiently that the charity of God is the benevolence of universal law, and the Christ is the Life
because He is also the Truth. Others, on the contrary, impressed by the order and grandeur of
the truths of revelation, repeatedly fall into merely doctrinal definitions of Christianity; and,
even while defending from supposed error the faith once delivered to the saints, they narrow
that faith into a theological conception of Christianity which may have indeed much of the truth,
but little of the Spirit of Christ.

III. CHRISTIANITY IS THAT GOOD THING WHICH WE HAVE RECEIVED FROM CHRIST. In other
words, Christianity is not a spirit merely, or idea, or influence, which we still call by the name of
Christ, but which we may receive and even enhance without further reference to the historic
Christ. Christianity is more than a spirit of the times, more than a memory of a life for men,
more than a distillation in modern literature of the Sermon on the Mount, more than a fragrance
of the purest of lives pervading history and grateful still to our refined moral sense. Jesus once
said before the chief among the people, I receive not honour from men; and the patronage of
culture cannot make for our wants and sins a Christ from the Father. Christianity is the direct
continuation of the life and the work of Jesus of Nazareth in the world. Hence, it would be a vain
expectation to imagine that the world can long retain the influence of Christ, the healing aroma
of Christianity, and let the Jesus of the Gospels fade into a myth. Christianity, uprooted from its
source in Divine facts of redemption, would be but as a cut flower, still pervading for a while our
life with its charity, but another day even its perfume would have vanished. The Christianity of
Christ is a living love.

IV. CHRISTIANITY IS A CHANGED RELATIONSHIP OF HUMAN SOULS TO GOD THROUGH CHRIST. Go

back to the beginning of Christianity to find out what it is. It began to exist on earth first upon
the afternoon of a certain day when the last of the Hebrew prophets, looking upon Jesus as He
walked, said, Behold the Lamb of God. And two of his disciples beard him speak, and they
followed Jesus. These men are now like new men in another world; in Christs presence all
Divine things seem possible to them; they are changed from the centre and core of their being;
they are verily born again, for they live henceforth lives as different from their former lives
before they came to Christ as though they had actually died out of this world, and come back to
it again with the memory in their hearts of a better world. After a few years in Jesus
companionship, after all that they had witnessed of His death and resurrection, they are
themselves as men belonging to another world, citizens of a better country, sojourning for a
brief season here. Old things are passed away, says the last-born of the apostles; Behold, all
things are become new. This, then, is Christianity--Peter, and John, and other men, living with
Christ in a new relationship to God. It is a happy, hopeful, all-transfiguring relationship of
human souls to God. Christ giving His Spirit to the disciples, disciples witnessing of the Christ--
this, this is Christianity. What, then, is Christianity? It is, we say, the doctrine of Christ. What is
the doctrine of Christ? Men sound in the faith; men made whole, men living according to Christ.
The doctrine of Christ is not a word, or a system of words. It is not a book, or a collection of
writings. He wrote His doctrine in the book of human life. He made men His Scriptures. His
doctrine was the teaching of the living Spirit. The doctrine of Christ--lo! Peter, the tempestuous
man, strong one moment and weak another, become now a man of steady hope, confessor, and
martyr--he is the doctrine of Christ! The son of thunder become the apostle of love--he is the
doctrine of Christ! The persecutor becomes one who dies daily for the salvation of the Gentiles--
he is the doctrine of Christ!

V. CHRISTIANITY IS THE COMPANY OF DISCIPLES IN NEW RELATIONSHIP WITH ONE ANOTHER, AND
TOWARDS ALL MEN, THROUGH CHRIST. The new redeemed society is Christianity. A man cannot
be a Christian, at least not a whole Christian, by himself alone. To seek to live a Christian life by
ones self, in the secrecy of ones own heart, is an endeavour foreign to the original genius of
Christianity. Christianity, when it is finished, will be the best society gathered from all the ages,
the perfect society of the kingdom of heaven. How can a man expect to fit himself for that
blessed society by neglecting here and new to enter into the fellowship of believers who seek to
prepare themselves for that final society of the Lord by meeting and breaking bread together at
His table? To be a Christian, therefore, is to be actually a follower of Christ with His disciples.
And to make real and not merely nominal work of it We shall need often with deliberate
resolution to give ourselves up to our own faiths, to throw ourselves manfully upon their
current, and to let them catch us up and bear us whither they will. (N. Smyth, D. D.)

A sufficient endowment
The influence of Mr. Moody is wonderful, said a lady to her minister; he is not intellectual,
nor eloquent, nor learned, and his appearance is not prepossessing. Ah! replied the minister,
but he has the Spirit of God in him. Yes, she responded, and that is all. All! exclaimed the
minister; is not that everything?
An essential provision of Christianity
Is not this power of God, through the Holy Ghost, an essential provision of Christianity? Could
the Word of God be a living Word without it? We can no more conceive of Christianity as
destitute of this Divine influence than as destitute of Christ. We look upon the face of nature and
perceive that all its external forms are based upon one common principle of life; and were this
withdrawn all things must die. So in like manner, looking upon external Christianity--its
doctrines, its Sabbaths, its worship, its points of holiness, joy, and moral excellence, produced in
perfect uniformity in all ages and amongst all classes--we perceive that there must exist beneath
the surface some uniform power; and what can this be but the power of God through His Holy
Spirit? And this belongs to the system, is inherent, permanent, certain. By the impulses of this
power the Word of God effects its glorious triumphs; and, when it is withdrawn, Christianity
sinks into the condition of an empty form. (J. Dixon, D. D.)

2TI 1:15
All they which are in Asia be turned away from me.

To revolt and turn from our former profession is a foul fault and great
offence
For Paul doth complain against it, and sets it down as a sin to be abandoned of all men (Joh
6:66; 1Ti 1:19; 1Ti 5:11-12). For in so doing we dishonour God; yea, no way more. For will not
profane men judge that there is no profit or comfort in serving the Almighty when such forsake
their profession? For thus they will reason: if that religion had been good, they and they would
never have cast it off. Again, we weaken, as much as in us lies, the Church of Christ; for cut off a
member, will not the body be the less powerful? And it gives the devil and his instruments the
more encouragement. What? and may such cedars shake, totter, and fall? Then let the weak
willows and poplar take heed of the wind. For blessed is he whom other mens harms do make to
beware. And it shall not be amiss here to lay down some causes of falling away. And they be
either, first, inward, or, secondly, outward. The inward be four especially.
1. Weakness. Thus many have fallen of infirmity.
2. Some affection not mortified. For one such a Jonah in the ship will unsettle all.
3. Infidelity. When men want faith, they are unstable in all their ways.
 4. Want of experience of that secret comfort which the Lord enfuseth into the hearts of such
as stand resolutely for His truth in an evil time.
The outward causes are principally these:
1. Persecution. This hath turned millions backward, who in the days of peace had their faces
to Sion-ward.
2. Some wrongs or injuries.
3. Scandal, or offences taken at some doctrine. From that time many of His disciples went
back, and walked no more with Him (Joh 6:66).
4. The example of great men. Doth any of the rulers or pharisees believe in Him? This is a
cord that pulleth thousands from the true path and rule (Joh 7:48).
5. When men have expected great promotion, but seeing their hopes frustrate, they turn
aside. This is a great loadstone to draw an iron heart from the path to heaven.
6. Too much familiarity with men unsettled in the truth. Fearfully have some fallen by this
stumbling-block. These be some of the main causes, both inward and outward, that have
moved many to become back sliders. So that he that will go on constantly and with
resolution must have an eye to all these things. (J. Barlow, D. D.)

Fickle friendship
What is sweeter than a well-tuned lute, and what more delightful than a faithful friend--one
who can cheer us in sorrow with wise and affectionate discourse? Nothing, however, is sooner
untuned than a lute, and nothing is more fickle than human friendship. The tone of the one
changes with the weather, that of the other with fortune. With a clear sky, a bright sun, and a
gentle breeze, you will have friends in plenty; but let fortune frown and the firmament be
overcast, and then your friends will prove like the strings of the lute, of which you will tighten
ten before yea will find one that will bear the tension and keep the pitch. (Christian Age.)

Turncoats
The flounder is an ill-looking, dark-coloured, flat fish, which creeps close along the bottom,
and frequents, for the most part, banks of mad, from which it is almost indistinguishable. Mr.
Agassiz has experimented upon young flounders and their power of changing colour. Placing
them upon blackish tiles, they quickly turned mud-colour; moved thence to the sand tiles, only
a few minutes elapsed before their leaden skins had paled to dull, yellowish white; transferred to
the mimic sea-weeds, in less than five minutes a greenish hue overspread their skins, which
would have served well in their native element to keep them unobserved against a mass of algae.
(H. O. Mackey.)

Necessity of constancy
Without constancy there is neither love, friendship, nor virtue in the world. (Addison.)

Great wicked men fall by couples

(1Ti 1:20; 2Ti 2:17):--For the devil in all things seeks to imitate the Lord. If God have a Moses
and an Aaron, he will have a Jannes and a Jambres. If Christ send out His true disciples by two
and by two, Antichrist will do the like. We read of Joshua and Caleb, and of Sanballat and
Tobiah: of Paul and Timothy, and of Philetus and Alexander. Because one will toll on and tempt
another; for sin uniteth sinners, as grace doth the godly; and by couples they seem to be the less
faulty, the more able to defend their false cause. Learn we hence to rise by couples; turn we and
allure others to return. For woe to him that is alone when two strong men oppose him or a true
cause. (J. Barlow, D. D.)

2TI 1:16
The Lord give mercy unto the house of Onesiphorus.

Onesiphorus of Ephesus
The man who now steps upon the scene does not reappear. One Epistle only mentions him,
and in the Acts his very name is unrecorded. Let us mark, however, what letter it is which
contains these references. It is the last of all the Epistles of Paul, written during his second
imprisonment, and not long before his death. He is again at Rome, but not, as on the former
occasion, in his own hired house, with liberty to receive whom lie will, and to speak all that is in
his heart. Cold, and worn, and ill, Paul the aged lies in his prison cell; and, of all his many
companions, only Luke is with him now. So it happens that the very epistle which is full of the
moat, heroic confidence in Divine protection, is marked by the tenderest yearings after human
sympathy; and the heart of the apostle is swayed like the sea before the rough wind of unkind
desertion, and again under the soft breeze of faithful solicitude and care. Onesiphorus, it is clear,
was an Ephesian; for Timothy was at this time resident at Ephesus, and there this mans
household dwelt. There, then, Paul and he had made acquaintance, during the long-continued
campaign of the apostle in the city, now ten years ago. That earlier time is not, forgotten. Every
one knew, and Timothy had often heard, of what value his friendship had been. His house was
one of the many which had opened to Paul and made him welcome. Children were there, now
grown to manhood, who were taught to run to the door at his approach and to draw him joyfully
in. Years passed, and they had not met. Business of some kind brings Onesiphorus at last to
Rome. Paul is at Rome too, a prisoner, in close confinement, and it is not easy to get access to
him. No man stood by me, but all men forsook me: I pray God that it be not laid to their
charge. This good Ephesian, however, is made of sterner stuff. He applied to the brethren, and,
to his astonishment, they have nothing to tell about the apostle. He goes to the government
offices and inquires there; there information is scornfully refused. He makes his way, nothing
daunted, to the prisons, and gets referred from one jailer to another, till he is almost tired out;
but he perseveres, and at last here is a man who can tell him. But does he know the risk to his
own liberty, perhaps to his own life? He knows; he is prepared to face it, if only he may see Paul.
He sought me out very diligently, and found me--found the solitary old man with the chains on
his hands, and the damp, dark prison walls round him. What a meeting must that have been!
Sunshine pouring into the mouth of a cave is a poor emblem of what the sight of that brave and
cheerful countenance must have been to Paul. It was not, then, in vain, that Jesus had left the
word on record for His disciples, I was in prison, and ye came unto Me. Christian sympathy
will find a way through every difficulty, and a key for every prison door. Paul has no silver or
gold to give; he is so poor that he cannot buy a cloak to keep off the cold; but he has something
to be prized far more--A good mans prayers. Those prayers he offers both for Onesiphorus
himself and his family. The Lord give mercy unto the house of Onesiphorus. The Lord grant it
unto him. Nor is it Onesiphorus alone for whom Paul would pray. Let his household, too, be
saved. Those sweet children, to whom he had so often spoken of the love of Jesus; those faithful
servants, who had their masters example to guide them; the kinsfolk, who came to visit him;
may they all be bound in the bundle of life with the Lord their God! See how great the blessing is
of belonging to a godly home. Onesiphorus has been abundantly recompensed in time and in
eternity for all that tie had done and dared for Paul. Need we fear to be overlooked? We have the
servants prayers, We have the Masters promise. Whosoever shall give to drink unto one of
these little ones a cup of cold water only in the name of a disciple, verily I say unto you, he shall
in no wise lose his reward. (W. Brock.)

The brother born for adversity

A good man in these verses counts up what his friend had done for him, and then, to the best
of his ability, he makes a payment.

I. What had Osesiphorus done for Paul?

1. When he was in Rome he sought me out very diligently. We cannot tell what it was that
took Onesiphorus to Rome. Perhaps he was a merchant, and went there to buy and sell.
Perhaps he was a scholar, and went there to listen to its poets and orators, and to
acquaint himself with its works of art. But whatever he went for, he resolved to see his
friend. It is possible that he was not at once successful. But he grudged no time, he
spared no effort. And at length he succeeded. He found Paul. Some, perhaps, had they
been in the place of Onesiphorus, would have been equally well pleased not to have
found Paul. They would have reported to the Church, at their return home, that they had
made various efforts, and had failed, and that probably the apostle was either dead or
had been removed to another city. Their consciences would have been quieted, and
perhaps their friends satisfied. But Onesiphorus was not anxious merely to quiet his
conscience. What had Onesiphorus done for Paul? He had gone to see him not once, but
many times. He oft refreshed me. Perseverance in sympathy or in active kindness is
more difficult than the being once sympathising, or once kind. Yet, though difficult, how
valuable it is I
2. There is one characteristic of Onesiphorus visits to Paul which is well worth noticing. The
apostle was refreshed by them. He oft refreshed me. Visits to the sick and the poor may
be very depressing. We may go to tell them our own troubles instead of listening to
theirs, or we may go to chide and scold--to tell how that, if we had been in their places,
debts would not have been contracted, nor sicknesses taken, or we may go and talk
good, and that by the hour, while the weary or the bereaved one listens in submission.
And the intention in all this may have been very kind. We went--for we felt it was our
duty to go--and we did our best. But, alas! our visits healed no wound--they brought no
sunshine. Yet how refreshing are the visits of some, and among them those of
Onesiphorus. He oft refreshed me. Do the words suggest to us any other visitant who
comes in dark moments with thoughts of peace and not of evil? Is there not One who
says, Come unto Me, all ye that travail, and are heavy laden, and I will refresh you.
3. Further, says the apostle, he was not ashamed of my chain. If our friends are under
reproach, our going to visit them, or in any manner permitting their names to be
associated with our own, is a proof of our constancy. Most men are willing enough to
worship the rising sun. If we hear of any one, with whom we have a casual acquaintance,
becoming suddenly distinguished by a literary production, or a work of art, or an act of
heroism, we are very swift to put forth our claims to recognition or companionship. But
if a friend become poor, how prone we are to cut him, or, if he be dishonoured, to deny
him. Onesiphorus despised the shame.
4. And be it observed that what was now done at Rome had been done elsewhere. For, says
the apostle, In how many things he ministered unto me at Ephesus, thou knowest very
well. Perhaps at Ephesus the apostle had slept under his roof, had eaten, and that oft, at
his table, had been helped by his purse, his time, his money. And now he shows that he
had not become wearied in well-doing. And so he illustrated Solomons proverb, A
friend loveth at all times, and a brother is born for adversity.

II. And now we will look at THE PAYMENT THE APOSTLE RENDERED. The Lord, says he, give
mercy unto the house of Onesiphorus. May children, and wife, and servants--all who dwell
within the house or cluster round it--share the Divine bounty. May mercy engirdle its walls and
canopy its reel May it fall each night upon them that dwell therein as the soft dew. May it rise on
them each morning as the blessed sun. In each breast may it settle like a gentle bird; in each car
may it ring like the chime of church bells. May mercy take the ham] of each and guide him, and
watch over the plans of each and prosper him, and light up the prospects of each and cheer him.
And, at last, may mercy make the pillow of caeca soft and easy, and enable each to close his eyes
in the conviction that all beyond is well; that the strange land to which he is going is still a land
of mercy, and that in it there is a welcome waiting from Him who is the Father of mercies and
the God of all consolation. But a particular period is named to which the apostles prayers
pointed. The Lord grant that he may find mercy of the Lord in that day. How blessed will it be
to find mercy of the Lord in that day, and to find it as the kindly recompense for deeds done in
days gone by. Who would have thought that there was any connection between those visits paid
by Onesiphorus to a lonely man in irons in a gloomy prison, in a gloomy street, in the capital of
the Caesars, and the transactions of that period when the throne should be set and the books
opened? What thread of connection is there between these? Only this: that seed bears its
appropriate crop, that certain consequences follow certain antecedents to the end of time--yes,
and after time! (J. F. Serjeant, M. A.)

Onesiphorus
Onesiphorus comes into view as a ship appears upon the ocean when she crosses the pathway
of the moon. Very little is known of his life before or after this brief contact with the life of Paul.
The radiance which the apostle casts upon the page of history makes Onesiphorus visible. In this
light the beauty of a noble character, whose gentle ministrations were the solace of one of Gods
servants, is evident. The moon discovers the model of a ship, and also her course; and an
acquaintance is formed with a stranger of the ancient time because he stands near to, and
sympathises with, a notable man. So true is it that life depends for its efficiency and its estimate
upon the relations which it sustains, and that obscurity and fame are determined by the
perspective. The apostle was a prisoner in a Roman dungeon. The comforts of his own hired
house were no longer his. Nero was the Emperor. Christianity had been charged with political
designs. The sword of the persecutor was red with blood. There was little hope of a favourable
verdict at the bar of Caesar. One companion after another had found it convenient to leave Paul.
Only Luke is with me, was the sad announcement which Timothy read when he opened the
last letter of his honoured friend. It was not safe to visit such a prisoner. He was a marked man.
The caprice of the Emperor was ready to seize upon any protest. His spies filled the city. A single
word from his lips meant instant death. He had determined to hold Christianity responsible for
a great disaster which befell Rome upon the 19th of July, in the year 64. For then a fire broke out
in a valley between the Palatine and Caelian Hills, and marched steadily on its downward course
for six days and seven nights. Some one must be punished, and Nero selected the Christians as
the victims of his wrath. While Christianity was thus enduring persecution, Onesiphorus, an
Ephesian, who had befriended Paul in his own city, reached Rome. He learned that the apostle,
aged now and infirm, was in prison and in chains. He determined to go to his relief. His courage
was equal to his sympathy. As we read these few sentences of Pauls letter to Timothy, we are
impressed with the unfailing courtesy of the apostle. He appreciates the attentions of his friends,
and he never fails to acknowledge them with great delicacy. His letters are models of
correspondence, so dignified, so sincere, so frank, so affectionate! They are filled with personal
allusions, which exhibit the social character of this eminent man. The Lord grant unto him that
he may find mercy of the Lord in that day! How heart-felt! How genuine! How delicate! This
sturdy soldier of the cross, whose valour has been displayed upon many a battlefield, commends
the truth of the gospel by his courtesy. He does not repel men, but wins them. One of the wise
sayings of Hillel, the distinguished Jewish Rabbin, was this: Be thou of Aarons disciples, loving
peace and seeking for peace, loving the creatures and attracting them to the Law! Hillel himself
was a beautiful illustration of his own teaching. His gentleness of manner was associated with
firmness of principle and strength of conviction. Paul, as a Pharisee, must have been familiar
with the many traditions which were current among the Jews concerning the renowned teacher,
and his own character must have been somewhat affected by his admiration for one whose
virtues were praised in the schools of Jerusalem. Let a man be always gentle like Hillel, and not
hasty like Shammai, was an oft-repeated injunction. Gamaliel, the teacher of Saul of Tarsus,
was the grandson of Hillel, and the school which the future apostle entered was pervaded with
aa atmosphere of courtesy. Then, when our Lord taught that zealous Pharisee, and led him to
realise the sinfulness of his mistaken zeal which had made him a persecutor, and gave him a new
appreciation of the excellence of humble service and gentle ministrations, he advanced to a new
recognition of the duty and the opportunity of courtesy. I regard courtesy as one of the efficient
graces of the Christian life. It is the polished mirror which reflects the most light. Bluntness,
coarseness rudeness, are not evidences of strength. The courtesy of Lord Chesterfield is not the
courtesy of Paul. For Chesterfield, in his letters to his son, exhibits his lack of sincerity, his want
of principle. His courtesy is only a thin veneer, which has received constant rubbing until it is
worn out. Pauls courtesy is the real wood, which is solid down to the heart. The Christian heart
is always ready to sustain the Christian manner; and the Christian manner is Christs manner.
He commended truth by his address. Can you wonder that such courtesy as his secured him
many friends among the poor and suffering? Does it seem strange that a similar courtesy has led
mankind as with magnetic power? And yet we carry too little of it with us into the practical work
of daily life. There is many a man whose business hours never hear a single kind word--A thank
you, an if you please. Service becomes drudgery. The rich and the poor draw apart. Hostile
camps are organised. Men who should be friends look angrily at one another. There is a better
way for the home, the shop, and the counting-room. It is Christs way, and Pauls way, and the
way of all who manifest with them the true spirit of love. There is something very fine about this
conduct of the large-hearted Ephesian. He was evidently a man of substance, for he had the
means at his command which enabled him to help Paul in Ephesus and in Rome. Yet, when he
visited the imperial city, where a money value was placed upon almost everything, he went
about through the streets and among the prisons to find a despised Jew--one Saul of Tarsus--
whose name had become a by-word and a reproach. Social life needs an illustration such as this.
We are apt to forget--alas! we are apt to despise--the poor. Yet but for the poor--Gods own
poor--social life would perish in its corruption. It is well for us to appreciate the intimacy of this
dependence which it obtains. Spiritual treasures are to be regarded as wealth. We must traffic
more. Gold and silver must be exchanged for sympathy and prayer. The material blessings of
this life are to be distributed just as the spiritual blessings are. The rich are to live for the poor,
and the poor are to live for the rich. The man whose talents qualify him to command armies is to
be the protector of the weak, aim the man whose appreciation is sensitive is to be the teacher of
the ignorant; the man who has this worlds goods is to supply his brothels need, and the man
who can prevail with God is to realise his responsibility in prayer. The ministrations of
Onesiphorus exhibit the watchfulness of God, which is exercised through His servants. The poor
saints understand this better than the rich saints can. Their poverty affords many occasions for
the manifestation of special providences. And in their lives these special providences are very
numerous. God feeds them, as He did Elijah by the brook Cherith. There is a wonderful
adaptation of supply and demand. Nor should we fail to discover the dignity which is ours when
we are selected by God as His messengers. Subjects always appreciate the preference of a
sovereign. God honours us if He makes us His almoners. Let us appreciate the honour, and let
us seek to discharge such duties with considerate love. Blessed, says the Psalmist, is he that
considereth the poor. This is something more than giving; for it includes the manner of the
giving. England has forgotten many of the leaders of fashion who were in favour thirty years ago,
but she will never forget that cultured woman who went as nurse to the soldiers of the Crimea.
Florence Nightingale once wrote that the strong, the healthy wills in any life must determine to
pursue the common good at any personal cost, at daily sacrifice. And we must not think that any
fit of enthusiasm will carry us through such a life as this. Nothing but the feeling that it is Gods
work more than ours--that we are seeking His success, and not our success--and that we have
trained and fitted ourselves by every means which He has granted us to carry oat His work, will
enable us to go on. Christianity waits for such service. When Onesiphorus came into helpful
contact with the life of Paul, he secured an unconscious immortality. His is not a principal figure
in the Scriptures. He is of secondary rank or importance. But he has secured a grand
immortality, while other men, greater, wiser, more conspicuous then than he, are forgotten; and
this immortality was secured by self-forgetfulness on the part of Onesiphorus. If we cannot work
unless we are sure of a recognition, we shall have no part in the sweet charities which make life
tolerable. We must learn of the coral insect, whose instinct teaches it to build until it dies, and
which, by building, slowly lifts an island out of the seas, upon which flowers may bloom, and
trees may wave, and man may find a home. This, my friends, is our immortality, sure and
blessed. We are labourers together with God. It may be that we can do but little. Never mind.
We will do what we can. (H. M. Booth, D. D.)

Was Onesiphorus dead?

The only ground for the hypothesis of the death of Onesiphorus appears in the further
reference to his household, rather than to himself, in the final salutations (2Ti 4:19). This might
easily be explained on another supposition, as well as on that made by the advocates of the
prayer for the departed. If Onesiphorus of Ephesus had business in Rome, he may have had
reasons for visiting Corinth, or Thessalonica, or Alexandria, or Spain, and may have been at too
great a distance to receive personally the apostles salutations. (H. R. Reynolds, D. D.)

The balance of probability is decidedly in favour of the view that Onesiphorus was already
dead when St. Paul wrote these words. There is not only the fact that he speaks here of the
house of Onesiphorus in connection with the present and of Onesiphorus himself only in
connection with the past; there is also the still more marked fact that in the final salutations,
while greetings are sent to Prisca and Aquila, and from Eubulus, Pudens, Linus, and Claudia, yet
it is once more the house of Onesiphorus, and not, Onesiphorus himself, who is saluted. This
language is thoroughly intelligible if Onesiphorus was no longer alive but had a wife and
children who were still living in Ephesus; but it is not easy to explain this reference in two places
to the household of Onesiphorus, if he himself was still alive. In all the other cases the
individual, and not the household, is mentioned. Nor is this twofold reference to his family,
rather than to himself, the only fact which points in this direction. There is also the character of
the apostles prayer. Why does he confine his desires respecting the requital of Onesiphorus
kindness to the day of judgment? Why does he not also pray that he may be requited in this life?
that he may prosper and be in health, even as his soul prospereth, as St. John prays for Gaius
(3Jn 1:2)? This, again, is thoroughly intelligible if Onesiphorus is already dead. It is much less
intelligible if he is still alive. It seems, therefore, to be scarcely too much to say that there is no
serious reason for questioning the now widely accepted view that at the time when St. Paul
wrote these words Onesiphorus was among the departed. (A. Plummer, D. D.)

Sympathy
Like the sea anemone, which feels the first returning wave upon the rock, and throws out all
its tendrils, so the tender nature of some individuals will give forth all its sympathies at the
slightest intimations of woe. (J. Everett.)

Sympathetic men
 What a blessing are rest-giving men and women! People upon whose strong sense and deep
and delicate sympathy we can fling ourselves as on to a welcome couch! People into whose
presence the worries and irritabilities of life seem afraid to enter! Cathedral-like souls, full of
softened lights and restful shadows! Oh, what a refreshment to meet with such! Large, deep
natures which have found for themselves rest in God, and whose very presence brings over
others what Christs word brought over the Sea of Galilee--A great calm. Souls that are like a vast
forest, rich and cool, filled with speaking silences and peopled solitudes, where one can recline
for hours or wander for days a stranger to the heat that wearies and withers outside! Such, in
some measure, we can all be, and the need for such service to humanity is not sufficiently
insisted on. (J. Dawson.)

Prison fellow ship

Who has not read the story of Picciola; how the prisoner knelt down and nursed the little
flower which sprung up between the flagstones in his walk--how, in his loneliness, he talked to it
as though it had a soul that could speak hack to him--and how, at length, the strong heart was
broken within him, when, with the heat of the sun, it at last withered and died? Or that stranger
illustration of the prisoner of the Bastille who knit his affections to a spider, weaving his web in a
corner of the cell, and then wept, as one weeps for his first-born, when it was killed through the
wanton cruelty of the gaoler? Far beyond this is the joy we have in the fellowship of our own
kind.
Religious friendship
Onesiphorus means bringing profit. The mans life was true to his name. He brought profit
to himself, others, God. A model ministers friend.

I. Religious frieindship is eminently practical in its service.

1. Invigorating. Refreshed me. Like dew to shrivelled grass and drooping flower.
2. Painstaking. Sought, etc.
3. Courageous. In Rome. Not ashamed of my chain. False friends are swayed by the signs
of the times. Like a shadow, they leave us when we pass out of the sunshine. True
friendship, based on character, not circumstances, hence unalterable.
4. Continuous.
5. Personal.
6. Proverbial. Thou knowest very well. The true man loves to recount deeds of kindness.
7. Immortal. Kindness is undying.

II. Religious friendship is highly distinguished in its reward.

1. It gained for him the influence of the mightiest Christian power.
2. It gained for him the influence of prayer for the best blessing Mercy.
(1) The most needed blessing.
(2) Involves every other.
3. It gained for him the influence of prayer for the best blessing on the most momentous
occasion. That day--the judgment--the day of destiny--the final day of mercy. (B. D.
Johns.)

Refreshing the poorest

And here the best may be taxed for omitting of the present occasion, or poor mans necessity.
We are prone to commit sin instantly, and to put off good and charitable duties from time to
time, and to do them lingeringly. But, beloved, this should not be so; we gather fruit when it is
the ripest; cut down corn when it is the hardest; let blood when it groweth rankest; and shall we
not refresh our brethren being poorest? (J. Barlow, D. D.)

The needy not to be neglected

We may run from the poor, and his homely bed and cottage; but God and His swift curse will
one day overtake us. (J. Barlow, D. D.)

A welcome visitor
I have read recently that in one of the English prisons there was at one time an underground
cell, which was used as a place of punishment. Its remoteness, loneliness, and darkness made it
a place greatly dreaded. Among the prisoners there was a man of refinement and nervous
temperament, to whom the horror of this penalty was a fright that haunted him day and night.
At length there was some alleged offence against the prison discipline, for which he was
sentenced to four and twenty hours in this dungeon. He was led by the wardens to the place; the
door was opened and he had to go down the stairs into its depths. The door was shut. The steps
of the wardens died away in the distance; the outermost door was heard as its slamming echoed
in the hollow places. Then all was still--A stillness that oppressed with terror amidst a darkness
that could be felt. Nervous and full of imagination, the man sank down paralysed with fear.
Strange and hideous shapes came out of the gloom, and pointed at him. His brain throbbed as
with fever, and mocking voices seemed to come from all sides. He felt that before long the terror
must drive him mad. Then suddenly there came the sound of steps overhead; and in a quiet tone
the chaplain called him by name. Oh, never was any music so sweet! God bless you, gasped the
poor fellow. Are you there? Yes, said the chaplain, and I am not going to stir from here until
you come out. The poor man could not thank him enough. God bless you, he cried. Why, I
dont mind it a bit now, with you there like that. The terror was gone; the very darkness was
powerless to hurt while his friend was so near--unseen, but just above. And so beside us all ever
is the unseen yet loving presence of our Master and Friend, and darkness and danger have no
longer any power to frighten us. (G.R. Dickenson.)

Was not ashamed of my chain.

Chains worth wearing

Here was Paul, in that large, grand company of men who, in all the ages, have been the victims
of great ideals, of noble inspirations, of truth, of virtuous impulses, of high and generous
purposes that reach out and beyond him; and there were a thousand men of all sorts coming
against Pauls life, who appreciated his nobility, his gifts, his eloquence, his scholarship, his
Judaism; and they saw nothing else in Paul or upon Paul but his chain, and then they walked
away half ashamed and so sorry that so good a man as Paul had to wear a chain. There never was
such jewellery in all the ages as that chain of Pauls. Never did any goldsmith melt together the
rarest pieces from the mines and put them in such delicate and beauteous relationships with one
another, as did the Providence of God, when, through countless years and by various
circumstances, the prophecies worked out that chain for Paul. Here is a mother, and if she is
really a mother she is far more certainly chained than the woman by her side who tosses her
little head, for such heads are always small, and has no thought of responsibilities and cares; no
thought about those relationships of life which ought to be the most sacred in the world. Here is
a young man who has started out to make himself intelligent. He has only a few hours in which
to do it. He takes those hours and by all the severe exactions of his noble spirit he is bound so to
that ideal that he cannot do this, and he has not an evening for that, and he hurries to his work a
chained man, but oh, how grand! Here is a girl who thinks, perhaps, that tomorrow she will
begin to sew again, wearily but happily, chained to her work, because yonder in some lowly place
in this city her mother is working and waiting, prayerfully doing what she can, for death to take
her. But this brave girl is carrying that aged mother upon those weary arms as once the mother
carried her, chained, but not with a chain bought at a jewellery store. She has not the kind of
jewellery upon her that sparkles upon you at the great reception. No, her jewellery is made by
Almighty God; it was mined in the vast secrets of goodness; it was brought out by the heat and
fire of that eager life; and God has given her this chain as the mark that she belongs to that
grand race of aristocrats. And I care not whether that girl lives in a garret, or lives in a mansion,
she belongs to the aristocracy of heaven. In what contrast to these chains appear the chains that
have rattled as you came here, my friend; for there are other chains of the most coarse and
ignoble kind that bind us. Here is a man who comes and feels, when he sees the picture of that
young man earnestly trying to become intelligent, that he is ignorant, and he never knows how
much of a chain there is attaching itself to him. Other people do. His smartnesses are simply
exhibits of his chain; every time he tries to perpetrate a joke the chain rattles and people see how
bound he is to utter ignorance. Here are men and women bound by chains of selfishness. To
save your life you cannot conceive of a noble inspiration, The other day, when somebody told
you of some one giving some money to a great cause, you sneeringly measured your own soul
when you thought you were measuring his, and you said: Well, he wanted to be advertised!
You know that is the way you would feel under the circumstances. Your chain rattled, and it
rattled so awfully that those who were round about you saw the awful depths of selfishness into
which you were about to fall. Here are men who are chained by habit. To save your life, you cant
get home without feeling the pulling of a chain which you would rather break than to accomplish
anything else in the world. But how different are these chains from the ones which Paul wore, as
he stood there in the face of Israel and the whole world! That chain was rattling when he spoke,
and he uttered that word with such eloquence that it has resounded through the centuries. For
the hope of Israel, he said, I am bound with this chain. Other men have been bound to the
past; I am bound to the future. Other men have been bound to iniquity; I am bound to
righteousness. Other men have been bound to low ideals; I am bound to lofty ideals. Other men
are in slavery, abject slavery, to those carnal purposes of life that debase; I am in slavery which
is sublime, to the true and lofty ideals that exalt. For the hope of Israel, I am bound with that
chain. (F. W. Gunsaulus, D. D.)

2TI 1:18
The Lord grant unto him that he may find mercy of the Lord in that day.

St. Pauls prayer for Onesiphorus

I. MERCY is a word we are often using, especially in our prayers. But there are some of us,
perhaps, who have no very clear ideas of what mercy is. I must remind you again, that it is not
mere kindness or goodness. To ask God to show us mercy is not simply to ask God to do us good.
Such a petition includes in it a confession of our wretchedness and our guiltiness; for observe,
misery is the proper object of mercy. Mercy, in the strict sense of the word, is kindness exercised
towards the wretched; but then there is another use of the term and a more common one.
Because our guilt is our greatest misery, mercy often signifies in Scripture pity shown to the
guilty; in other words the forgiveness of our sins. In some respects mercy resembles goodness. It
is indeed the very same thing, only its object is different. God is good to all, and always has been
so; but He was never merciful, till misery appeared needing His compassion. He is good in
heaven; every angel there feels and proclaims Him such: but there is no mercy in heaven, for
there is no guilt there or wretchedness. And then again mercy is closely allied to grace. If it
differs from it at all, it is in this--when we speak of grace, we have respect chiefly to the motive of
the giver; when of mercy, to the condition or character of the receiver. Look at God, and then we
call mercy grace; look at a man, poor, abject, guilty man, and then we call grace mercy. You see,
then, that mercy is the perfection of the Divine goodness. It is that branch or exercise of it, which
goes the farthest and does the most. It is goodness blessing us when we merit cursing, and
saving us when we are well-nigh lost. Hence, God is said in the Scripture to delight in mercy.
His goodness can expand itself in it. He finds in it the freest scope, the largest indulgence, of His
benevolence. It is not merely the work, it is the enjoyment, the feast and triumph, of His love.
And you see also here another fact, that no man can ever deserve mercy. We often put these two
words together, but we ought not to do so; there is a positive contradiction between them. Mercy
is grace. It is kindness towards one who has no claim whatever to kindness and is totally
undeserving of it.

II. Let us pass on now to THE DAY THE APOSTLE SPEAKS OF. And observe--he does not describe
this day; he does not even tell us what day he means: but there is no misunderstanding him: he
means the last great day, the day when God will raise the dead and judge the world.
1. The apostles thoughts were often dwelling on this day; it was a day very frequently in his
contemplation. His mind had evidently become familiar with the prospect of it, and so
familiar, that he could not help speaking of it as he would of any well-known and much
thought of thing. And so it seems really to have been in the early ages of the Christian
Church. We put the day of judgment far from us; we regard it as a day that will certainly
come, but after so great an interval of time, that the thought of it need not press on us;
but not so the first believers. Their minds were fastened on this day. They looked for it;
that is, they were like men looking out anxiously in the east for the first dawn of some
long wished for day, like men climbing the lofty mountain to get the first sight of the
rising sun on some festal morning. They hastened unto it; that is again, they would
have met it if they could. But there is something else implied in this expression.
2. It intimates also that this day is a most important one. There is the idea of pre-eminence
contained in his language. We feel as soon as we begin to think, that we cannot estimate
as we ought the importance of this day. It will affect every body and every thing on the
face of the earth, and to the greatest possible extent. Other days are important to some,
but this wilt be important to all.

III. Turn now to HIS PRAYER. He brings together in it, you observe, the mercy and the day we
have been considering. We cannot enter into the spirit of this prayer, unless we keep in mind
throughout the character of this Onesiphorus. He was evidently a real Christian. And these kind
offices, we may fairly presume, he rendered to the apostle for his Masters sake. This kindness
under such trying circumstances, this steadfastness and boldness in the face of shame and
danger, were the fruits of his faith in Jesus. They are evidences that he was not only a sincere
believer in the gospel, but a man of extraordinary faith and love. The inference, then, that we
draw from this prayer is this obvious one--our final salvation, the deliverance of even the best of
men in the great day of the Lord, will be aa act of mercy. It is sometimes spoken of as an act of
justice, and such it really is, if we view it in reference to the Lord Jesus. Before he made His soul
an offering for sin, it was promised Him that this stupendous sacrifice should not be made in
vain. And the Scripture speaks of our salvation as a righteous thing in another sense--the Lord
Jesus has led His people to expect it. But look to the text. The apostle implores in it mercy in
that day for his godly friend; and what does he mean? If he means anything, he means this--that
after all it must be mercy, free and abounding mercy, that must save that friend, if he is ever
saved. He can talk of justice and of righteousness as he looks at his Master on His throne, and
remembers what He has done and promised; but when he looks on a fellow-sinner, he loses
sight of justice altogether, and can speak of mercy only. And observe, too, how this is said. It is
not cold language. It is language coming warm from a most tender and deeply grateful heart.
The good works of this man were all before Paul at this time--his boldness in Christs cause, his
steadfastness, his kindness; the apostles mind was evidently filled with admiration of him, and
his heart glowing with love towards him; yet what in this ardour of feeling does he say? The Lord
recompense him after his works? No; he sees in this devoted Christian of Ephesus a miserable
sinner like himself, one going soon to Christs judgment-seat, and his only prayer for him is, that
he may find mercy there.
1. We all still need mercy. There is a notion that a sinner once pardoned, has done with this
blessed thing; that he may cease to seek it, and almost cease to think of it. It is error, and
gross error. We can never have done with mercy As long as we are in the way to heaven;
or rather, mercy will never have done with us. And notice also this remarkable fact--in all
his other epistles, the salutation of this apostle to his friends is, Grace unto you and
peace; but when he writes to Timothy and Tiros, men like himself, faithful and beloved,
eminent in Christs Church, he alters this salutation. As though to force on our minds the
point I am urging--A conviction that the holiest of men still need Gods mercy--he adds
this word mercy to the other two. In each of these epistles his salutation runs, Grace,
mercy, and peace. (C. Bradley, M. A.)

Pauls prayer for his friend

To the Christian mind the painful feelings occasioned by the recollection of violated friendship
become unspeakably more poignant and intense, when we discover that the claims of friendship
and the obligations of religion have been cast off together--that he whom we loved has made
shipwreck at once of his faith and of his affection--of his duty to his God and to his friend. An
affecting instance of this kind is recorded at the fifteenth verse of the chapter. Was it wonderful,
therefore, that from the cold, cruel, and treacherous conduct of these men, he should turn with
such a glow of kind and grateful emotion to the faithful and affectionate Onesiphorus?

I. THERE IS A DAY COMING, WHICH, FROM ITS TRANSCENDENT IMPORTANCE, MERITS THE
EMPHATIC DESIGNATION OF THAT DAY. And does not this day deserve the emphatic mention
which is here made of it? Compared with every other period in the history of the universe, does
it not stand out in unparalleled importance? There are days in the life of every one which, from
the event s that transpire in them, are invested with great and merited importance to the
individual himself--such as the day of his birth, and of his death. But there is something in the
day of final and universal retribution that sinks into obscurity any other eventful period in the
history of man. The day of our birth introduces us into a scene empty and shadowy, both in its
joys and sorrows, and proverbially brief and transitory in its duration; that day ushers us into a
state of being, in which we shall be conversant no more with the dreams only, but with the living
realities of perfect felicity or woe, and conversant with them through a duration endless as the
reign of the Eternal itself. The day of our death is chiefly interesting to ourselves, and to the little
circle who have been connected with us by the ties of kindred or love; the day of judgment is
supremely interesting to any rational being who has lived and breathed on the face of our world-
-A day when the eternal destiny of the whole human race shall be determined with unparalleled
publicity and solemnity. How important are those days, in the opinion of men, which have
witnessed the fall or the rise of empires. How important was the day that dawned on the tribes
of Israel marching from under the yoke of their Egyptian bondage--A day that ever afterwards
was held sacred to commemorate their deliverance! How eventful that day that rose on the fall
of the Assyrian monarchy, and beheld the empire of the East pass from Belshazzar and his
impious race into the hands of the mild and virtuous Cyrus! How painfully memorable, at least
to the nation immediately concerned, was the day that beheld the final destruction of Jerusalem,
and the rejection and dispersion of its devoted race! How important to these lands of our
nativity, and how worthy to be held in grateful remembrance, that day which witnessed the
consummation of the glorious struggle that terminated in the vindication and establishment of
our civil and religious liberties! But do you not feel that all these days, whether of transient or
permanent importance, are so utterly insignificant, when viewed in relation to that day, that the
comparison involves in it a kind of incongruity, and is truly a lowering of the awful dignity of the
subject? There are but two periods in the history of the world that can be consistently compared,
in point of importance to men, with that day--the day that dawned on the creation of our race,
which was hailed by the sweet acclaim of the angelic hosts and the day that shone on the birth of
the Son of God. In every aspect in which we can view them, these were days big with
consequence to the human family; but they were only the introductory scenes to the
consummation of the mightiest drama that ever was, or will be, performed on the theatre of the
world.

II. ON THAT DAY THE MERCY OF THE LORD WILL DE REGARDED BY ALL AS UNSPEAKABLY PRECIOUS.
The mercy of the Lord is, in this world, regarded in a very different light by the various classes of
men, if we may judge of their sentiments and opinions from their uniform practice. The great
mass of mankind demonstrate by their conduct that, whatever may be their occasional fears and
desires, the prevailing habit of their mind is an utter indifference either to the mercy or
vengeance of God. But there are a few who are honourably distinguished by different
sentiments, who avow it as their opinion, and evince their sincerity by a corresponding practice,
that they esteem everything under heaven as utter vanity compared with the mercy of the Lord.
And they who have practically esteemed the mercy of the Lord so highly in this world, will value
it the more at that terrible day. With all their successful efforts, by the grace of God, to prepare
their souls to meet the Lord in peace, and to be found without spot and blameless at His coming,
they will impressively feel themselves still to be the objects of His mercy. Yes, and at that day
Paul and his fellow-believers will not be singular in prizing the mercy of the Lord. Much as
sinners have despised the mercy of the Lord here, they will then despise it no more.

III. IN THE MIND OF A CHRISTIAN, THAT DAY POSSESSES TREMENDOUS CONSEQUENCE, AND
TOWARDS IT HIS EYE IS HABITUALLY DIRECTED. Such consequence did this day possess in St. Pauls
view, that the importance of everything on earth was estimated by its remote or immediate
relation to it. Did he, from the hour of his conversion, despise all distinctions of wealth and
honour when brought into competition with the knowledge of Christ? It was, that by any means
he might attain to a blessed resurrection on that day. Did he practise the most painful and
persevering self-denial; or, to use his own words, did he keep under his body and bring it into
subjection? It was, that he might not be found disapproved on that day. Was he not ashamed of
the sufferings he endured for the gospel? It was because he knew in whom he had believed, and
was persuaded that He was able to keep that which He had committed unto him against that
day. Did he labour in season and out of season, warning every man, and teaching every man? It
was that he might present every man perfect in Christ on that day. Did he muse on the number
and steadfastness of his converts? He thought of them as his hope and joy and crown of rejoicing
in the presence of our Lord Jesus Christ at His coining at that day. Did he engage in prayer for
his converts? It was that the Lord might make them to increase and abound in love, to the end
that He might establish their hearts unblameable in holiness at the coming of our Lord Jesus
Christ, with all His saints, on that day.

IV. ENLIGHTENED CHRISTIAN AFFECTION IS ESPECIALLY SOLICITOUS ABOUT THE ETERNAL WELL
BEING OF ITS OBJECTS. Deeply did the grateful and generous heart of Paul feel the kindness of
Onesiphorus. There is no doubt he loved him before as a disciple, and very likely as a personal
friend; but his conduct, when he visited Rome, awakened still deeper emotions of gratitude and
affection towards him in the bosom of the apostle. And how did he express this sense of the
kindness of Onesiphorus? Did he employ all his influence to improve the temporal fortune of his
benefactor? Did he request his noble converts in the palace--for some such there were of the
emperors household--to exert their power to procure for Onesiphorus some post of honour and
emolument in the civil or military establishment of Rome? Or did he write to the Ephesian
Church, to which this person probably belonged, enjoining them to prepare some temporal
reward, to be given to their deserving countryman for his kindness to himself? No; Paul attached
too much importance to the solemnities of the last day and its immediate consequences; he was
too much influenced by the scenes of the world to come, to ask for his beloved comforter so
poor, so miserable a recompense. He loved him too well to solicit for him a fading, when he
might ask for him an unfading crown. He knew too well the worth of his soul, the importance of
an eternal well-being, to overlook these for the trifles for an hour, in his desire to reward him.

V. GENUINE SAINTS HAVE IT EVER IN THEIR POWER TO REWARD THEIR BENEFACTORS. Looking at
Paul as a poor despised prisoner in Rome, accused before the emperor of heresy and sedition,
befriended by none but by a proscribed and despised sect, which was everywhere spoken
against, with all the prejudice of the emperor, and the influence of the Jewish nation strenuously
exerted against him--looking at Paul in this light one would speedily conclude, on the principles
of the world, that he was a very unlikely person richly to reward his benefactors. But ten
thousand times rather would I have laid this poor and apparently helpless captive under
obligations to me by kindness to him, than have merited, by the most splendid civil or military
services, the gratitude and reward of him who wore the imperial purple. What could Nero, even
with a world at his nod, have conferred upon me? He might have lavished upon me all the
favours of the imperial court. He might have made me the idol of fortune, and the envy of the
proudest of the Roman nobility. He might have given me the conduct of the most honourable
expeditions. He might have invested me with the command of the richest of the provinces. Paul
had no imperial power or influence; he had even no imperial favour; but he was a favourite in a
higher court, where he was every day, almost every hour, an acceptable visitant. He was one of
those whose effectual fervent prayer reached the heavenly temple, and, through the channel of
the atonement, drew down eternal blessings on his soul, and on the souls of those for whom he
interceded. In conclusion, there is one inference very naturally suggested by the last remarks: If
these statements are true, how wise it is, setting aside the pure love of benevolence altogether, to
be kind to the people of God, especially to the pious poor! (J. Mc Gilchrist.)

Mercy in that day

I. That there is a day coming, in which to find mercy of the Lord, will be our only consolation
and security.
1. The day here meant is the day so frequently mentioned in Scripture; and in which we are
all most deeply concerned. It is described by many different names, as the Day of
Judgment, the Day of the Lord, the Last Day, the Day of Wrath, the Day in which
God will judge the world. In that day, then, what will be our only consolation and
security? The text reminds us, To find mercy of the Lord. Mercy is another word for
grace. It is an act of free and unmerited favour. Men sometimes say that such a person
deserves to have mercy shown to him! But this is a very incorrect and careless way of
speaking. A man can never deserve mercy. There may be some circumstances in his case,
which may make him more particularly an object of compassion. When a criminal by his
offence has forfeited his life, and is condemned to die; the king, from pity to the offender,
or from some other consideration best known to himself, may grant a pardon and remit
the sentence. Here is mercy, an act of free, unmerited grace to the undeserving and the
 guilty. But to say that there could be anything in the criminal which gave him a claim to
mercy, would be to talk absurdly. The very idea, then, of mercy naturally shuts out all
idea of merit. These two things are totally contrary to each other, and can never exist
together. It is to be feared that many, when they talk of hoping to find mercy, mean in
fact to say that they hope to find justice in that day; and that their hopes of being
favourably received then are built not on Gods free mercy, but on their own merits, and
on their secret claims to reward.

II. THAT THERE WILL BE SOME WHO IN THAT DAY WILL NOT FIND MERCY OF THE LORD. St. Paul,
when he prays that Onesiphorus may find mercy in that day, clearly intimates it to be possible
that he may not find it. And if it were not certain that Onesiphorus would find it, it is not certain
that others will find it. Indeed, the Scriptures plainly tell us that all will not find it. We are
expressly told that in that day some will say, Lord, Lord, open to us; to whom He will say,
Verily, I know you not. Let us see what the Scriptures teach us concerning those who will find
mercy of the Lord in that day.
1. They are now seeking mercy, and seeking it in that one way, in which alone God has
promised to bestow it.
2. They are duly affected and properly influenced by the views and hopes which they have of
the rich mercy of God in Christ. There is a sad propensity in man to abuse the Divine
mercy, and to take occasion, from this most glorious perfection of the Almighty, to run
the farther and continue the longer in sin. How differently did a sense of Gods mercy
work on the pious David! Hear what he says, O Lord, there is forgiveness with Thee,
that Thou mayest be feared. He felt that the goodness of God led him to repentance. The
rich mercy of the Lord, far from hardening his heart, softened and overcame it. (E.
Cooper.)

Mercy in that day

Let us consider the language of the text as showing that the exercise of mercy towards us,
especially in the proceedings of the final day, is an object of highest desire and hope.
1. The very nature of the occasion shows it to be so: the day of the end of the world. This will
differ from all other days. On numbers of the days that are past, our eyes were never
opened; they appeared to our forefathers, but fled away ere we had our being; while the
days which we behold, they do not witness, for the darkness of death and the grave
overshadows them. Thus different in their importance, ordinary days may be to different
persons. The day of one mans prosperity may be the day of another mans adversity. For
ancient days we are not responsible, and yet those days were concerned in the
accountability of millions who have no concern with our own. But the day referred to in
the text will be common to all the sons of Adam. If, then, we consider the period which it
occupies, both as to what it follows and what it precedes, how manifest the need of mercy
at that day. What recollections of time, what apprehensions of eternity will fill the mind!
2. As it will be the period when God will display the effects of His probationary
dispensations, the worth of mercy will then particularly appear. Such effects will be
strictly discriminative of character and condition. Events will have reached their issues;
moral consequences will be brought together in vast accumulation, and will bear with all
their weight upon the mind. Fruits will be reaped in kind and in degree, according to
what we have sown. And while these effects will be so concentrated at that day, they will
also be looked upon in their character of perpetuity.
3. As it will be the period when the Lord will reward His servants for all they have done in
His name, the apostle could entreat mercy for his friend at that day.
 4. It is also to be observed that the importance of an interest in Divine mercy at that day
appears in the fact that if it be not then enjoyed the hope of it can be cherished no more.
(Essex Remembrancer.)

Mercy in that day

I. Whence arises our need of mercy?

1. Our need of mercy arises from our guilt, for mercy is kindness or favour shown to those
who are undeserving of it. Our guilt arises from our personal disobedience to the Divine
law. We inherit a depraved nature, but it is not for this that God holds us responsible. We
are responsible not for what we have inherited, but for what we have done, and therefore
it is not by our depraved nature but by our actions we shall be judged.
2. Guilt exposes to the retributive justice of God. There is always the feeling that sin deserves
punishment at the hands of God. We know indeed from Scripture that it does so.
Nothing could be plainer or more solemn than its statements, than the sinner is even
now under the curse of the law which he has broken, and that hereafter he will come
under a righteous retribution. But it is not to Scripture that I would now appeal. A man
who has violated the laws of his country knows that he deserves to suffer their penalties.
It is right, he says, I have sinned, and must bear the punishment. So the sinner against
God feels that he deserves to be condemned, and that if Gods justice were to deal with
him he could not escape. From this indissoluble connection between sin and punishment
arises our need of mercy. Therefore it is, that the prayer of the publican is the universal
prayer of poor, sinful, and perishing humanity. Therefore it is, that in the presence of
Gods holiness, or confronted with His law, or in the near prospect of an eternal world,
we shrink back appalled at the consciousness of our guilt.

II. WHETHER IT IS POSSIBLE TO OBTAIN MERCY? This is a question of grave importance; easily
answered with the Bible in our hands, but, apart from it, filling us with strange perplexity.
1. Without a Divine revelation, we do not know that God is merciful at all. Granting that
there is much to excite our hopes, there is as much to awaken our fears. We are ready to
say, God is good--His tender mercies are over all. But when the pestilence is abroad in
the city, and the tempest in the field--when the rivers overflow their banks, and the
mildew blights the precious fruits of the earth--when the crimson tide of war rolls
through a land--when mens faces are black with famine--when the sea is strewn with
wrecks--then we are filled with alarm, and say, When I consider, I am afraid of Him.
Think again: What are the conceptions which have been formed of God by those who are
destitute of revelation? One of the best and wisest of the heathen doubted whether it was
possible for God to forgive sin. The sceptre of the Supreme God was a thunder-bolt--He
was cruel, harsh and vindictive Again: When we reflect on the nature of moral
government, we perceive serious difficulties in the way of the exercise of mercy. Certainly
this is not the end of government. The great object for which it exists is the
administration of justice; that it may render to every man according to his works. If
mercy, not justice, be its ruling principle, it is not easy to understand why it should exist
at all. The highest praise that can be given to an earthly ruler is, that he is the terror of
evil-doers and the praise of them that do well. Now apply this to the Divine government.
Why does it exist?--whence its language and its laws? Is it not for the maintenance of
order?--for the well-being of the creatures whom God has made? And, as far as we have
an opportunity of observing, are not the laws of this government strictly carried out--in
every case, sooner or later, exacting penalties from the disobedient? If you violate a
physical law, there is no mercy for you.
 2. But when we turn to the Scriptures, the subject is presented before us in a different light.
(1) We learn, in the first place, that God is merciful in Himself.
(2) We learn that this mercy is displayed to sinners through the atonement of Christ.

III. WHY IS IT THAT AT THE DAY OF JUDGMENT WE SHALL ESPECIALLY REQUIRE THE EXERCISE OF
MERCY? It is the day that will terminate this worlds history. Whenever it dawns, time will cease,
the world will be burnt up, the heavens will pass away, there will be no more sea. Wonderful
was the day of creation, when God called things that were not as though they were, and His
Spirit moved over the chaos, and light dawned, and the earth appeared. But more wonderful still
will be that day when the purpose for which the world has been created shall have been
accomplished, and, like a faded vesture, it shall be folded up. Then the worlds history will end--
its sad tragedies of sorrow, its scenes of suffering; and its works of nature, its wonders of art, the
monuments of Gods power, the trophies of mans skill, shall pass away.
1. Its absolute certainty.
2. Its scrutiny will be so strict. God will set our iniquities before Him--our secret sins in the
light of His countenance. And that which we had forgotten shall be remembered; that
which appeared to us but trivial shall assume a magnitude which will fill us with
profound alarm; that which we supposed none had witnessed shall be proclaimed.
3. The award will be just and final.
4. It will come unexpectedly. All the representations given of the judgment-day describe it as
a sudden and unlooked-for event. But what shall we say of the worldly, the ungodly, the
profane? What sudden, destruction will overtake them! Where Pompeii was disinterred,
there was discovered in the buried city the remains of those who still preserved the very
attitude in which death had overtaken them. There was a skeleton before a mirror,
another behind a counter; in the theatre, in the forum, in the temples, at a banquet, in
every attitude and position they were found. It was the work of a moment, the burning
lava fell, and they died. You are looking forward to many years of life, but the Judge may
even now be standing at the door. Who then will find mercy? Those who have sought it
and found it now--those who have confessed and forsaken sin--those who humbly rest on
the merits of the Saviours sacrifice. (H. J. Gamble.)

Pauls good wish on behalf of Onesiphorus

I. Men are all advancing towards a solemn and momentous period.

II. AT THAT PERIOD MEN WILL STAND IN NEED OF MERCY. When the apostle expresses a wish
that his friend may receive mercy, it must be evident to every one that of course he needs it--that
without its communication it is impossible that he can be happy. Another inference to be dragon
from this principle is, that, in consequence of this transgression by which we are characterised,
we are, of course, in danger of punishment by that great Almighty Being whom, in this manner,
we have offended. But now, you must at once perceive the whole force of the statement from
which these particulars have been deduced. For the purpose of escaping the condemnation of
the last great day, there must be a communication of the mercy of the Lord.

III. The mercy of God is diligently to be sought in the present world.

1. A portion in the provision of Divine grace ought to be sought by you as a matter of intense
and impassioned desire.
2. A portion in the full provision of Divine grace should be sought in the spirit of fervent and
 importunate prayer. We must remark--

IV. TO RECEIVE MERCY IS TO POSSESS THE ENJOYMENT OF A VAST AND INCALCULABLE BLESSING. I
scarcely dare venture for a single moment to occupy your time by attempting to describe the
blessed consequences of having the Judge for your friend on that day of eternal retribution,
feeling, as I do, that the grandeur of the property may appear diminished by the feebleness of
the description.

V. THOSE WHO HAVE THE HOPE OF MERCY SHOULD DESIRE ITS PARTICIPATION BY OTHERS. It has
already been observed, that the prayer of the apostle is that peculiar form of prayer which is
known by the name of intercession. Here is a beautiful example of that spirit which we, as the
possessors and heirs of mercy, should cultivate towards those in whom we feel an interest.
(James Parsons.)

Mercy in the day of judgment

I. THAT DAY. Its date is not given. It would but gratify curiosity. Its length is not specified. It
will be long enough for the deliberate judgment of all men. Its coming will be solemnly
proclaimed. Ushered in with pomp of angels, sound of trumpet, etc., none will be ignorant of it.
Its glory, the revelation of Jesus from heaven upon the throne of judgment this will make it most
memorable. Its event, the assembly of quick and dead, and the last assize. Its character,
excitement of joy or terror. Its personal interest to each one of us will be paramount.

II. THE MERCY. To arouse us, let us think of those who will find no mercy of the Lord in that
day:--Those who had no mercy on others. Those who lived and died impenitent. Those who
neglected salvation. How shall they escape? Those who said they needed no mercy: the self-
righteous. Those who sought no mercy: procrastinators, and the indifferent. Those who scoffed
at Christ, and refused the gospel. Those who sold their Lord, and apostatised from Him. Those
who made a false and hypocritical profession.

III. TO-DAY. Remember that now is the accepted time; for you are not yet standing at the
judgment bar. You are yet where prayer is heard. You are where faith will save all who exercise it
towards Christ. You are where the Spirit strives. You are where sin may be forgiven, at once, and
for ever. You are where grace reigns, even though sin abounds. Today is the day of grace; to-
morrow may be a day of another sort, for you at least, and possibly for all mankind. The Judge is
at the door. Seek mercy immediately, that mercy may be yours for ever. (C. H. Spurgeon.)

Going to receive mercy

When Thomas Hooker was dying, one said to him, Brother, you are going to receive the
reward of your labors. He humbly replied, Brother, I am going to receive mercy.
The Christian manner of expressing gratitude
The enemies of Christianity, while stating its supposed defects, have asserted that it
recognises neither patriotism nor friendship as virtues; that it discountenances, or at least does
not encourage, the exercise of gratitude to human benefactors; and that its spirit is unfriendly to
many of the finer feelings and sensibilities of our nature. But these assertions prove only that
those who make them are unacquainted with the religion, which they blindly assail. Nothing
more is necessary to show that they are groundless than a reference to the character of St. Paul.
We readily admit, however, or rather we assert it as an important truth, that his religion, though
it extinguished none of these feelings, modified them all. It infused into them its own spirit,
regulated their exercises and expressions by its own views, and thus stamped upon them a new
and distinctive character. It baptized them, if I may be allowed the expression, with the Holy
Ghost, in the name of Jesus Christ. Hence, the apostle expressed neither his patriotism, nor his
friendship, nor his gratitude, precisely as he would have done, before his conversion to
Christianity. These remarks, so far at least as they relate to gratitude, are illustrated and verified
by the passage before us, in which he expresses his sense of obligation to a human benefactor.
He did not idolise his benefactor; he did not load him with flattering applauses; but from the
fulness of his heart he poured out a prayer for him to that God who alone could reward him as
the apostle wished him to be rewarded. It is more than possible, that to some persons this mode
of expressing gratitude will appear frigid, unmeaning, and unsatisfactory. They will regard it as a
very cheap and easy method of requiting a benefactor; and were the case their own, they would
probably prefer a small pecuniary recompense, or an honorary reward, to all the prayers which
even an apostle could offer on their behalf. It is certain, however, that such persons estimate the
value of objects very erroneously, and that their religious views and feelings differ very widely
from those which were entertained by St. Paul. But what is the precise import of the petition--
that he might then find mercy--and what did it imply? To pray that any one may find mercy of
him at the judgment day, is to pray that he may then be pardoned, or saved from deserved
punishment, and accepted and treated as if he were righteous. St. Paul, when he prayed that
Onesiphorus might find mercy of his Judge at that day, must then have believed, that he would
at that day need mercy or pardon. And if so, he must have believed that, in the sight of God, he
was guilty; for by the guilty alone can pardoning mercy be needed. The innocent need nothing
but justice. A distinguished modern philosopher, Adam Smith, well known by his celebrated
treatise on the Wealth of Nations, has some remarks relative to this subject, which are so just
and apposite, that you will readily excuse me for quoting them. Man, says this writer, when
about to appear before a being of infinite perfection, can feel but little confidence in his own
merit, or in the imperfect propriety of his own conduct. To such a being he can scarce imagine
that his littleness and weakness should ever seem to be the proper object either of esteem or
regard. But he can easily conceive how the numberless violations of duty of which lie has been
guilty should render him the object of aversion and punishment; nor can he see any reason why
the Divine indignation should not he let loose without any restraint upon so vile an insect as he
is sensible that he himself must appear to be. If he would still hope for happiness he is conscious
that he cannot demand it from the justice, but that he must entreat it from the mercy of God.
Repentance, sorrow, humiliation, contrition at the thought of his past conduct, are, upon this
account, the sentiments which become him, and seem to be the only means which he has left of
appeasing that wrath which he has justly provoked. He even distrusts the efficacy of all these,
and naturally fears, lest the wisdom of God should not, like the weakness of man, be prevailed
upon to spare the crime by the most importunate lamentations of the criminal. Some other
intercession, some other sacrifice, some other atonement, he imagines, must be made for him,
beyond what he himself is capable of making, before the purity of the Divine justice can be
reconciled to his manifold offences. It may perhaps be said, if the apostles views were such as
have now been described, if he believed that justice must pronounce a sentence of
condemnation on all without exception, on what could he found a hope that either himself, or
his benefactor, or any other man, will find mercy of the Lord at that day? These questions are
perfectly reasonable and proper, and it would be impossible to answer them in such a manner as
to justify the apostle, were not a satisfactory answer furnished by the gospel of Jesus Christ. That
gospel reveals to us a glorious plan, devised by infinite wisdom, in which the apparently
conflicting claims of justice and mercy are perfectly reconciled. (E. Payson, D. D.)

Remember the reckoning day

What shall we think of such who never mind this day? Verily, they are much affected with
earthly pleasures and profits, and have little regard of the greatest good. Many men in the inn of
this world are like the swaggerers and prodigals in a tavern, who call freely, eat and drink, laugh
and are fat, but never mind either the reckoning or the time of harvest; for they have sown no
good seed, neither have wherewith to dis charge the shot: therefore suffer these things willingly
to slip and absent them selves out from their minds, because they have or can expect no
commodity by either. But the faithful man is of a contrary mind; for he is sparing in expense,
and hath scattered much good grain, the which will bring a goodly crop at his Masters
appearing, the great day of reaping, both of which cause him often to look upward. (J. Barlow,
D. D.)

Mercy on the judgment day

I. AN IMPORTANT SEASON. That day. The day is that which is elsewhere called the last day,
because then the end of this worlds history, as a place of trial at least, will be come; it is called
also the great day, because then scenes unparalleled before in grandeur will be unfolded, and
affairs that have never been surpassed in magnitude will be transacted--such scenes and affairs
as will throw into the shade the most splendid spectacles and momentous transactions of time.

II. AN IMPORTANT BLESSING. For a man to find mercy even now, amid the trials and changes
and imperfections of this present life, is to be truly blessed. It is to have guaranteed to him all
that is included in eternal life--that gift of God--that munificent donation of infinite mercy. Nor
will the largess be diminished, or the security invalidated, on the day of judgment.
1. There are many considerations besides which go to illustrate the high importance and
exceeding desirableness of mercy on that day; and one of these is, that it will then be felt
to be peculiarly needful.
2. Another consideration, tending to enhance the value of the blessing, is that it will not be
shared in by all. This is obviously implied in the apostles intercessory petition. If the
mariner who is saved from the wreck, when all his shipmates are lost, estimates his
preservation more highly than he who has returned to the desired haven with them all in
safety, must it not seem a glorious benefit to appear as vessels of mercy prepared unto
glory, when many fellow-sinners are found to be vessels of wrath fitted to destruction?
3. Another consideration still, which may well exalt the blessing in our eyes, is that if mercy
be not found then, it will never be found.
4. And yet another circumstance which magnifies the value of the blessing is, that the
condition of those by whom mercy shall not then be found will be pre-eminently
wretched. Not to find mercy on that day is to be undone, altogether and eternally
undone.
Lessons:
1. If mercy is to be found at last, it must be sought now.
2. Again, if mercy is to be found at all, it must be sought through the mediation of Christ.
3. And, in fine, if mercy is to be found of the Lord, it must be sought in His service. (D.
Davidson.)

The requited of friendship

Paul was the friend of Onesiphorus, and how did he manifest his friendship? In carcerated
and enchained, poor and destitute, he could not requite, in kind, his benefactors generosity. But
another mode of expressing friendship was left him, and as he was shut up to it by
circumstances, so he turned to it with fondness. As the waters of a spring, when prevented from
flowing forth in their natural channel, mount forcibly up towards heaven--as the portion that is
prevented, by exhalation, from diffusing fertility along the course of the stream, descends
afterwards in fertilising showers; so the emotions of his overflowing heart, being pent up in one
direction by the tyranny of man, ascended in devout aspiration to God, and though seeming to
vanish in the vapour of fruitless wishes, entailed the communication of invaluable blessings. (D.
Davidson.)

The value of a good mans prayers

I would rather have the gift of a brothers faithful prayers than of his plentiful substance. And
I feel that when I have given to a brother my faithful prayers I have given him my best and
greatest gift. (Edward Irving.)

Prayers for the dead

That Onesiphorus was dead is a gratuitous assumption. The fact that Paul nowhere else prays
for the dead is fatal to the notion here. (J. Bryce, LL. D.)

In case even that Onesiphorus were really dead at the time of the writing of this Epistle, still
the Roman Catholic interpreters are in error when they find in 2Ti 1:18 a proof of the lawfulness
and obligation for intercessory prayers for the dead. The case here was altogether special, and
cannot, without great wilfulness, be applied as the foundation of a general rule for all the dead.
On the other side, it is often forgotten that the gospel nowhere lays down a positive prohibition
to follow with our wishes and prayers, if our heart impel us thereto, our departed while in the
condition of separation; and hence, in any case, it is well to distinguish between the Christian
idea which lies at the foundation of such inward needs, and the form of later Church rite and
practice. (Dr. Van Oosterzee.)

Beneficent wishes for the dead

On the assumption already mentioned as probable (that Onesiphorus was dead), this would,
of course, be a prayer for the dead. The reference to the great day of judgment falls in with this
hypothesis. Such prayers were, as we know from 2Ma 12:41-45, common among the Jews a
century or more before St. Pauls time, and there is good ground for thinking that they entered
into the ritual of every synagogue and were to be seen in the epitaphs in every Jewish burial-
place. From the controversial point of view this may appear to favour the doctrine and practice
of the Church of Rome, but facts are facts apart from their controversial bearing. It is, at any
rate, clear that such a simple utterance of hope in prayer, like the Shalom (peace) of Jewish, and
the Requiescat or Refrigerium of early Christian epitaphs, and the like prayers in early liturgies,
though they sanction the natural outpouring of affectionate yearnings, are as far as possible
from the full-blown Romish theory of purgatory. (E. H. Plumptre, D. D.)

2 TIMOTHY 2

2TI 2:1
Thou therefore, my son, be strong in the grace that is in Christ Jesus.

The connection
 points back to the defection of others, contrasting it with what St. Paul is satisfied will
prove The faithfulness of Timothy. (H. R. Reynolds, D. D.)

Imitate the loyal

It is as though he said, Imitate the one loyal follower (Onesiphorus), and make up to me for
the faithless conduct of so many false friends. (H. D. M. Spence, M. A.)

Strength through partnership with Christ

Steven Gerard once told a poor cartman to purchase a cargo of sugar, promising to back him.
From that moment the cartmans wisdom and credit were equal to Gerards, for Gerard was his.
If the cartman had forgotten his wise, rich friend, and acted on his own judgment and credit, he
would have been weak again, and as foolish as weak. The cartman alone was nothing without
wisdom or credit, but the cartman and Gerard were strong. Our strength is in partnership with
Christ. Christians strong in Christ Jesus:--

I. CONSIDER THE DUTY INCUMBENT ON ALL WHO HAVE A MIND FOR HEAVEN, NAMELY, TO BE
STRONG. What is it to be strong in the sense of the text? It presupposeth one thing, namely, they
must be spiritually alive. To be strong imports three things.
1. To be ready for action, according to the difficulties you may meet with in your way.
2. That you be resolved. Thus David exhorts Solomon, Take heed now, said he, for the
Lord hath chosen thee, to build an house for the sanctuary: be strong and do it. That is,
be fully resolved and peremptory, so as not to be diverted by any emerging difficulties.
3. That you be of good courage.
What need is there to be strong?
1. You have much work before you. The work of your own salvation is upon your hand (Php
2:12). You have also to serve your generation, by the will of God.
2. You will meet with much opposition in your work. I now proceed--

II. To consider the direction, namely, that those who would be strong, must be strong in the
grace that is in Christ Jesus. What is the grace that is in Christ Jesus?
1. Relative grace, that is the free favour of God to poor sinners, by which they are embraced
in the arms of His love unto salvation.
2. Real grace, that is the fulness of the Spirit, and His graces, lodged in Jesus Christ, as the
fountain and head of influences, from which they are to be derived, into all His members.
For it hath pleased the Father, that in Him should all fulness dwell. And out of His
fulness have all we received, and grace for grace.
What is it to be strong in the grace that is in Christ Jesus?
1. It is to be animated to duty by the faith of that grace that is in Christ Jesus for us, both
relative and real.
2. It is to be strengthened to duty by supplies of grace derived from Christ Jesus by faith.
Why must those that would be strong be strong in the grace that is in Christ Jesus?
1. Because all those that would be strong must be strong as members of Christ, as branches
of the vine.
2. Because the grace that is in Christ Jesus is only sufficient to bear us through. (H. Boston,
D. D.)
Strength of grace

I. Multiplicity of arguments should provoke to obedience. Thou, therefore.

II. Men regard those most who are the likest minded to themselves. My son.

III. Strength of grace is necessary for a christian.

1. Comeliness pleads for it. For is not Christ the root, we the branches? He the foundation,
we the building? Our head, and we His members? And betwixt these ought there not to
be an analogy, a just proportion, otherwise, would it not be unseemly? Should one finger
stand still, would we not repute it a blemish? and shall we not do the same in this
mystical body?
2. Necessity requires it. We must fast, watch, and pray, fight with principalities, powers, and
spiritual enemies, which are in high places. And will not crosses come, thick and
threefold--temptations, desertions, sickness, and death, too? What can or will do these,
suffer these things, anything but strength of grace, spiritual power? What manner of men
ought ministers to be, thundering in preaching, fervent in prayer, shining in life, burning
in spirit? And what is necessary for a preacher is required of every Christian, strength of
grace. Strength is tried--
(1) In prosperity: art thou humble in thine own eyes? Is thy heart, with the remembrance
of the Lords mercies, made hot? and is it thy greatest care, how to promote his glory?
When the rain falls, the waters swell: the sun shines, the sweetest flowers smell the
spring approacheth, all creatures revive. So when grace grows, our joy is full; our
mouths are trumpets sounding aloud, and every member of the body is an active
instrument, a never-wearied agent to fight the battles, and finish the great works of
our Lord and Master. A willow bows with a small blast: an oak endures, stands
upright in a storm.
(2) In adversity: art thou patient? etc. The horse neighs at the trumpet; the leviathan
laughs at the spear: so a strong man in grace, slights crosses, etc.
Helps to grow strong in grace.
1. Hast thou, in thy apprehension some seed of sanctification? then seriously think of it,
highly esteem of it, and bless thou the Lord for it.
2. Resolve with thyself the highest period of grace, whereof a created nature is capable.
Scholars aim at the highest degree; citizens, at the most honourable office; and all
tradesmen, at the increase of goods: so should weak Christians to be rich in the grace of
God: strong in the Lord.
3. Add to these two, practice: exercise thy talent; put it forth, for Thy own, and thy Masters
advantage. Is it not written that many acts produce an habit, and to him that hath shall
be given?
4. Neglect no means whereby grace is begun, or increased.

IV. ALL GRACE IS FROM CHRIST JESUS. Whether we consider the beginning, kinds, or degrees;
all grace is in Him, and by Him. Is it not written, that Christ ascended on high; gave gifts unto
men? Of His fulness, are we not said to receive grace for grace? that is of all the kinds which are
in the Head, the same be derived to His members. (J. Barlow, D. D.)

Moral energy
 I. MORAL ENERGY A DIVINE GIFT. This verse deals with the great motive power of the Christian
religion, what imparts inward strength to frail humanity. Much besides is, so to speak,
machinery, and this--the grace of Christ, is the steam, the driving force, without which the most
perfect machinery is useless. Paul enjoins Timothy to obtain this force, this inward energy of the
soul; and by calling it grace the apostle teaches that it is not like the unconscious forces of
nature--the power of wind, or water, or fire, or gravity-which human skill can have at command
and direct; but a power of a different, a spiritual order, and bestowed on other conditions. For it
flows from the grace or kindness of God, and it is, therefore, called grace, just as an act
prompted by kindness is called a kindness, and the same with a favour.

II. CHRIST THE SOURCE OF MORAL ENERGY. The Christian faith is that the Lord Jesus Christ is
the fountain of all power, and the tire of all love, dwelling in the heart, as well as in heaven:
Who of God is made unto us wisdom, and righteousness, sanctification, and redemption. That
is the faith of Christ; and it cannot be said of it that it is a weak, unsubstantial, and merely
sentimental religion. It is based on the most sublime facts, for which it offers appropriate
evidence; and the power of those facts to arrest, attract, rivet, and renew the hearts of weak and
sinful men, and awaken in them an enthusiasm of trust, and gratitude, and devotion--the history
of our religion for eighteen hundred years must declare, for no mere language can.

III. THE COMMAND TO BE STRONG IN CHRIST. It is very characteristic of Scripture, and of its
close conformity to human nature, even in its problems, that this great central thought, of the
Divine source of moral energy, should be put into the form of a command to be obeyed--an
injunction, for the observance of which man is responsible. It is not said to us, Lie helpless till
the Divine energy of Christ flows into your soul; but, Be inwardly strengthened in the grace
that is in Christ Jesus. I charge you to become empowered with that energy. Such is our
strange life, our mysterious nature. Dependent on God yet responsible to Him! It is God that
worketh in you. Work out your own salvation. I, yet not I, says Paul. By grace ye are saved
and healed; and this grace has its centre and fount in Christ. But it is your duty to have much of
it. (T. M. Herbert, M. A.)

Our true strength

Luther relates concerning one Staupicius, a German divine, that he acknowledged that before
he came to understand the free and powerful grace of Christ, he resolved and vowed a hundred
times against a particular sin; yet could never get power over it, nor his heart purified from it, till
he came to see that he trusted too much to his own resolutions, and too little to Jesus Christ; but
when his faith had engaged against his sin, he obtained the victory. (J. L. Nye.)

Christ qualifies His servants

We are His servants. A master does more than engage a servant: he also gives him the
means whereby he may work. The tradesman does not put his servants into a shop wherein
there are no goods to sell; the farmer does not send his servants into the field without plough,
harrow, or spade; the surgeon does not withhold drugs; nor the lawyer parchment and pens
from his servant. It is even so with our great Master. He calls us to work, and, if we ask Him, He
will qualify us for it. (T. R. Stevenson.)

Self-sufficiency
A certain alchemist who waited upon Leo X. declared that he had discovered how to
transmute the baser metals into gold. He expected to receive a sum of money for his discovery,
but Leo was no such simpleton; he merely gave him a huge purse in which to keep the gold
which he would make. There was wisdom as well as sarcasm in the present. That is precisely
what God does with proud men, he lets them have the opportunity to do what they boasted of
being able to do. I never heard that so much as a solitary gold piece was dropped into Leos
purse, and I am sure you will never be spiritually rich by what you can do in your own strength.
Be stripped, brother, and then God may be pleased to clothe you with honour, but not till then.
(C. H. Spurgeon.)

Strong in Christ Jesus

When Wingfield expressed his pity for Kirby, who was condemned to die for the truth, the
undaunted martyr replied, Fire, water, and sword are in His hands, who will not suffer them to
separate me from Him. Here was power from on high perfected in human weakness. Nor was it
less manifested in another who exclaimed, If every hair on my head were a man, they should
suffer death in the faith in which I now stand. It was in the exhaustion of age, and after long
imprisonment, hardship, and ill treatment, that Latimer, when brought out to be burnt at
Oxford, lifted his wrinkled hands towards heaven, and cried, O God, I thank Thee that Thou
hast reserved me to die this death. (C. Graham.)

Christs sufficiency never failing

In travelling through the West of England, you come ever and anon upon large tracts of
country, bleak, barren, and desolate; no tree, no flower, no blade of grass, no habitation of man.
In these wild and dreary wastes you find proofs in abundance that the spots were not always
desert. The deep, black, yawning shaft of many a mine; the broken or decaying timbers which
still stand around, or over the mouth of those mines; the remains of cottages; all, all tell you that
the place was not always a wilderness. But the mines have been rifled of their treasures, the last
vein has been opened, the last bucket of precious ore has been drawn up to the surface of the
ground; there is nothing more to be gotten from the once rich earth; and so the miners have all
departed to seek a supply elsewhere. Now, as you stand there, in that solitude and desolation,
hearing no more the miners song, and missing the busy hum of labour, which perhaps years
before had greeted you as you walked over those Cornish lands, you can scarcely help
contrasting those empty mines with that ever rich and overflowing treasury of blessing which a
gracious God has opened to all His people in Jesus Christ. (A. C. Price, B. A.)

Strong through faith

On an occasion of great drought, which the rain-makers attributed to the missionaries, a
Bechuana chief with twelve spears came to command Robert Moffat to leave the territory on
pain of death; but he said, You may shed my blood, you may burn my dwelling; but my decision
is made: I do not leave your country. And the cause of all this was his faith. He was a man of
wonderful faith; he believed the Gospel was the power of God unto salvation, through faith in
Christ Jesus. He felt that his Master was ever as near to him, and as full of love, as the wife of his
bosom; he felt that Christ must reign until He should put all things beneath His feet; and just
because he was so strong in faith, he was so strong altogether. (J. C. Harrison.)

The conflict and the strength

(2Ti 2:1-7):--In these seven verses I see--

I. The apostle enumerating the sort of labours and sufferings which his young disciple
Timothy would have to endure.

II. The grace which is suggested to Timothy as sufficient to support him. (D. Wilson, M. A.)
The holy calling of the minister of the Lord

I. THE EXTENT OF THIS CALLING (2Ti 2:1-7). Presented under figures

1. Of the soldier.
2. Of the athlete.
3. Of the husbandman.

II. Motives for the exercise of this calling (2Ti 2:8-13).

1. A look backwards (2Ti 2:8).
2. A look around about one (2Ti 2:9-10).
3. A look orwards (2Ti 2:11-13). (Van Oosterzee.)

2TI 2:2
The things that thou hast heard of me among many witnesses commit to faithful men, able to
teach others also.

How the Church is to be continued

I. CARE IS TO BE HAD THAT THE CHURCH MAY BE CONTINUED. Art thou a ruler in
Christendom, like Jehosaphat? Send Levites into the dark corners of the land. Rich? Found
colleges, relieve the sons of the prophets, and repair the decayed walls of Jerusalem. Hast thou
children? Nurse them up in the fear of God, teach them the principles in the holy letters, and,
with Hannah, dedicate thy firstborn to the Lord. If thou be poor, yet pray for Jerusalem.

II. By the Word preached the Church is continued.

III. The more witnesses, the greater encouragement to well-doing.

IV. ALL MINISTERS ARE TO TEACH THE SAME THINGS. AS there is but one true God, one Saviour,
Redeemer, Faith, Love, etc., so but one law, gospel, doctrine, baptism, which is to be preached
for their glory and our salvation. Thrash thy corn out of Gods barn, beat it forth of the
apostolical rick of the holy letters; bring thy grain into the market of the Church, which
prophetical spirits have in former ages set to sale; and it shall feed thee and thine to life eternal,
for be thou assured that the soundest testimony is this, that the mouth of the Lord hath spoken
it.

V. MINISTERS MUST BE FAITHFUL. And this faithfulness is in--

1. Doctrine.
2. Life.
Thou hast known, saith Paul to Timotheus, my doctrine, manner of living. To be faithful in
doctrine, the matter what, and the manner how, to be delivered are both to be regarded. For
matter, it must be what we have received from the Lord. For the manner, a double condition is
to be observed. First, that the word of truth be divided aright; each person have his portion,
according to his spiritual estate and disposition. And secondly, the doctrine must be intelligible,
else how should the people be edified? Now, as faithfulness in doctrine, so in life is required of a
minister. What they preach they are to practice, for the vulgar sort be more led by examples than
rules, patterns than precepts. Should ministers be faithful? Then let such as have in their power
ordination, and induction, lay hands rashly on no man; make choice of faithful, able persons.

VI. Ability to teach is necessary for a minister.

1. Some knowledge of the tongues and arts is necessary. For as the form lieth closely
couched in the matter, the kernel in the shell, so doth the truth in the several languages.
2. To be an able man requires a sound memory. For the truth being invented, orderly
disposed, is then firmly to be retained.
3. A door of utterance is also necessary. When we have invented, judged, and methodically
disposed of Divine truths, then we must clothe them with the garment of apt words.
4. And to omit many; an able minister must have his whole carriage in the delivery of his
doctrine, suitable and correspondent to it. His countenance, elevation, pronunciation,
gesture, and action, are to vary and be altered as the matter in handling requireth. And
let all men make mention of them in their prayers.

VII. THE SAME TRUTH SHALL BE CONTINUED UNTO THE END OF THE WORLD. For Christ received
it from the Father, the Holy Ghost from Christ, the apostles from Him, faithful men from them;
and so by a successive communication it shall continue for ever. As one sun shall enlighten the
world, so one gospel the minds of men, until Jesus returns to judge all the posterity of Adam. (J.
Barlow, D. D.)

Able teachers
The apprentice, who has just entered the blacksmiths shop, may wear a leathern apron, and
blacken his hands and face, but though he may try to make other boys think he is a blacksmith,
everybody knows that it requires years of hard labour to make him an able workman; and even
after an apprenticeship, some men are but very poor hands at their trade. So, the having ones
name entered as a certified instructor does not certify that a man is an able teacher. Is not
goodness higher than arithmetic, and is not virtue nobler than grammar? Is it not a glorious
position to be a teacher of little children? A certain philosopher was often talking about the
garden in which he studied and recreated, and one day a friend calling to see it, was surprised to
find it consisted of only a few square yards. The friend said, Why this is a very small place; it is
only a few strides across! The philosopher replied, Small! Ah, you only look at the ground; but
if you look up, you will see that it reaches to the sky! So it is with a little child. It may be small;
you have power to break its back across your knee, as well as break its heart; but in this little
child there is a pathway to the heart of God, and angels walk therein. Lord Beaconsfield said of
Greece, Let it be patient; it has a great future; so I say that you must be patient with every
child, for it has a great future. Let us be gentle in the teaching of little children. Do you know
how barbarous men teach bears to dance? Let me tell you. They play a flute, and put the bear on
a hot iron. Do not let us teach children as if they were hears. Children have to be trained. You
know how a crooked plant is trained. It is held in its place by a soft band that will not hurt it,
until it grows in the right direction. So children should be trained in mind and body, gently yet
firmly, to be good and strong. No two children are alike either in body or mind, and individual
peculiarities must be studied and accommodated. We should, one and all, become teachers of
children by our example, which is far more powerful than precept; and we should take care that
our faults do not turn them against the religion we profess. (W. Birch.)

A faithful custodian
 The grand battlefield of Drumclog is where the hardy, faithful Covenanters routed the cruel
Claverhouse. I have stood upon that battlefield and looked upon a schoolhouse erected there by
a Scotchman, though there was not a house to be seen near it, because he wanted the faith and
the zeal of his forefathers to dwell in those that might come afterwards. I went, after looking at
that field, into the house of a poor weaver. I heard he had a relic of the great fight in his
possession, and I thought I should like to purchase it. He unfurled a flag that had been held by
his forefathers on the great day of the fight, and on that flag were these words, God and our
sworn covenant. I asked him if he would sell the flag. I will never sell the flag, said he, except
with my own life. I hold it as an heirloom, and, however poor I may be, I will hand it down to my
children; and I hope they will hand it down to their children. The incident reminds us that
Christians carry a banner, and are pledged by their covenant relationship to Christ to seek the
salvation of sinners, and thus be true to the memory of those who preceded them in the holy
warfare. (A. McAulay.)

The undying energy of truth

Sir Bernard Burke thus touchingly writes in his Vicissitudes of Families: In 1850 a
pedigree-research caused me to pay a visit to the village of Fyndern, about five miles south-west
of Derby. I sought for the ancient hall. Not a stone remained to tell where it had stood! I entered
the church. Not a single record of a Finderne was there! I accosted a villager, hoping to glean
some stray traditions of the Findernes. Findernes! said he, we have no Findernes here, but we
have something that once belonged to them: we have Findernes flowers. Shew them me, I
replied, and the old man led me into a field which still retained faint traces of terraces and
foundations. There, said he, pointing to a bank of garden flowers grown wild, there are the
Findernes flowers, brought by Sir Geoffrey from the Holy Land, and, do what we will, they will
never die! So be it with each of us. Should our names perish, may the truths we taught, the
virtues we cultivated, the good works we initiated, live on and blossom with undying energy. (C.
H. Spurgeon.)

Setting others to work

Nasmyth says that when he introduced his great steam-hammer, it not only itself produced
marvellous results, but its active rhythmic sound, by some sympathetic agency, quickened the
strokes of every hammer, chisel, and file in his workmens hands, and nearly doubled the output
of work. And is not ibis true of some noble workers whom we could name? More than half Mr.
Moodys power consists in his capacity of setting other people to work by his own earnestness.
(W. Fullerton.)

The genius of the true teacher

Speaking of art training, Mr. Ruskin says: Until a man has passed through a course of
academy studentship, and can draw in an improved manner with French chalk, and knows
foreshortening and perspective, and something of anatomy, we do not think he can possibly be
an artist. What is worse, we are very apt to think that we can make him an artist by teaching him
anatomy, and how to draw with French chalk; whereas the real gift in him is utterly independent
of all such accomplishments. So the highest powers of the teacher or preacher, the power of
interpreting the Scriptures with spiritual insight, of moving the hearers to camest worship and
decision, may exist with or without the culture of the schools. Learned Pharisees are impotent
failures compared with a rough fisherman Peter anointed with the Holy Ghost. Inspiration is
more than education. (H. O. Mackey.)

The worth of colleges

 The great importance of the work none m our educational institutions for young ministers was
never more strikingly emphasised than by the missionary Judson, who said, as he was
approaching Madison University, If I had a thousand dollars, do you know what I would do
with it? The person asked supposed he would invest it in Foreign Missions. I would put it into
such institutions as that, he said, pointing to the college buildings. Planting colleges, and
filling them with studious young men, is planting seed corn for the world.
An ignorant preacher
Of the late Bishop Ames the following anecdote is told. While presiding over a certain
conference in the West, a member began a tirade against the universities and education,
thanking God that he had never been corrupted by contact with a college. After proceeding thus
far for a few minutes, the bishop interrupted with the question, Do I understand that the
brother thanks God for his ignorance? Well, yes, was the answer; you can put it that way if
you want. Well, all I have to say, said the bishop, in his sweetest musical tone--all I have to
say is, that the brother has a good deal to thank God for.
College life
He whose spiritual life evaporates under processes of ministerial culture could hardly resist
the temptations of any other form of life. (H. Allon, D. D.)

2TI 2:3
Endure hardness as a good soldier.

The Christian soldier

Every Christian, and especially every Christian minister, may be regarded as a soldier, as an
athlete (2Ti 2:5). as a husbandman (2Ti 2:6); but of the three similitudes the one which fits him
best is that of a soldier. Even if this were not so, St. Pauls fondness for the metaphor would be
very intelligible.
1. Military service was very familiar to him, especially in his imprisonments. He must
frequently have seen soldiers under drill, on parade, on gourd, on the march; most have
watched them cleaning, mending, and sharpening their weapons; putting their armour
on, putting it off. Often, during hours of enforced inactivity, he must have compared
these details with the details of the Christian life, and noticed how admirably they
corresponded with one another.
2. Military service was also quite sufficiently familiar to those whom he addressed. Roman
troops were everywhere to be seen throughout the length and breadth of the empire, and
nearly every member of society knew something of the kind of life which a soldier of the
empire had to lead.
3. The Roman army was the one great organisation of which it was still possible, in that age
of boundless social corruption, to think and speak with right-minded admiration and
respect. No doubt it was often the instrument of wholesale cruelties as it pushed forward
its conquests, or strengthened its hold, over resisting or rebelling nations. But it
promoted discipline and esprit de corps. Even during active warfare it checked
individual license, and when the conquest was over it was the representative and
mainstay of order and justice against high-handed anarchy and wrong. Its officers
several times appear in the narrative portions of the New Testament, and they make a
favourable impression upon us. If they are fair specimens of the military men in the
Roman Empire at that period, then the Roman army must have been indeed a fine
 service. But the reasons for the apostles preference for this similitude go deeper than all
this.
4. Military service involves self-sacrifice, endurance, discipline, vigilance, obedience, ready
cooperation with others, sympathy, enthusiasm, loyalty.
5. Military service implies vigilant, unwearying and organised opposition to a vigilant,
unwearying, and organised foe. It is either perpetual warfare or perpetual preparation
for it. And just such is the Christian life; it is either a conflict or s preparation for one. (A.
Plummer, D. D.)

The minister a good soldier

Ministers above all should be leaders and exemplars in this contest. For the apostles fear of
disapproval at last relates to him as a herald or preacher to others, calling them to the spiritual
warfare. They should be like the statues of ancient heroes in the Palcestra, which the Roman
youth were sent to admire and emulate, while they recounted the history of their achievements.
(J. Leifchild, D. D.)

The good soldier of Jesus Christ

Fight, not as Joash, who smote the ground with the arrows thrice and stayed before he was
bidden, for which he was denied a full victory. Fight, not as Israel in Canaan, who, instead of
seeking the decreed extermination of all the ancient inhabitants, suspended their conquests, and
allowed many of them to remain in their immediate neighbourhood and intercourse; for which
they received not the promise of full rest and enjoyment. But fight as Joseph, who said, How
can I do this great wickedness and sin against God! Fight as Paul did, when he laboured to
bring under his body and keep it in subjection. Fight as Christ told His disciples to fight, by
cutting off the right hand and plucking out the right eye that causes them to offend. Fight as did
your great Lord and Master Himself with the arch-traitor, when he sought to inject into His
mind thoughts of discontent, of ambition, and of a debasing servility of soul: repelling him with
a holy indignation, and saying, Get thee hence, Satan, for it is written, Thou shalt worship the
Lord thy God, and Him only shalt thou serve. (J. Leifchild, D. D.)

Aggressive goodness
The Saviour expects true saintliness will always be an aggressive thing. Where it is such, its
activities rouse enmity. We have different views from the Saviour on this subject of aggressive
goodness. We think saintliness is at liberty to be an unobtrusive, self-saving thing: carefully
restricting its service to the quiet influence of its example, content to develop its own life
sweetly. But the Saviour calls for something more vigorous than passive piety. Prince of Peace as
He was, He proclaims: I came not to send peace on earth, but a sword--to set a man at
variance with those around him. He defines His object to be to send fire on the earth, and
tarries only until it is kindled. He assumes that evil must be assailed, that falsehood will be
contradicted, and sin denounced. He intends a true peace to be reached by the disturbance of
the false. He expects sanctity ever to have something of the soldierly quality, and that the life
will be a fight of faith. He did not contemplate sanctity adopting a live-and-let-live policy in the
presence of falsehood and evil Silence is the earth in which the talent of truth is buried. He
expects us to be His witnesses; bids us say, Repent! not merely to men in general, but to
sinners in particular; expects us to reprove all evil, as well as to point to Him who is the source
and pattern of all good. Wherever love is thus aggressive, truth thus bold, mercy thus active--
hatred of the intensest kind must rise. For who can bear to have his ways denounced as evil; his
views as false; his destiny--perdition; his duty--repentance? Moreover, the Christian has to be
the reformer in a world of vested interests. And there is no evil under heaven, from idolatry to
drunkenness, from gambling to gaiety, from heresy to vice, but some have an interest in
maintaining it. You will not achieve any usefulness of any sort without the cry, This our craft is
in danger! rising to the lips of those profiting by others ignorance, or servitude, or evil. In these
circumstances, however meek and peace-making the saint of God may be, if he is faithful to his
Saviour, and to the interests of men, he will suffer from the bitter speech or the deed of hatred of
those who resent his whole spirit and activity. (R. Glover.)

Earnestness demanded
During the Crimean War a young chaplain, newly arrived in camp, inquired of a Christian
sergeant the best method for carrying on his work, among the men. The sergeant led him to the
top of a hill and pointed out the field of action. Now, sir, said he, look around you. See those
batteries on the right, and the men at their guns. Hear the roar of the cannon. Look where you
will, all are in earnest here. Every man feels that this is a life and death struggle. If we do not
conquer the Russians the Russians will conquer us. We are all in earnest here, sir; we are not
playing at soldiers. If you would do good, you must be in earnest; an earnest man always wins
his way. Such was the advice of Queen Victorias servant to the servant of King Jesus. (A. A.
Harmer.)

A recruiting sergeant
In writing the life of Uncle John Vassar, Dr. Gordon has so dealt with the materials at
command that the successive chapters are made to pourtray the good soldier of Jesus Christ,
and to enforce the injunction--Fight the good fight of faith. Uncle John not only deserves to be
called a good soldier. He was something more, for, while lighting the Lords battles himself, he
was an active recruiting sergeant, and never seems to have missed a chance of pressing home the
question, Who is on the Lords side? Accosting a gentleman on one occasion with the familiar
question, My dear friend, do you love Jesus? he was met with the rejoinder, I do not know
that that concerns you, sir. Uncle John was too shrewd a tactician to be disconcerted, and at
once followed up the assault with the remark, Oh, yes it does. In these days of rebellion does it
not concern every citizen as to which side every other citizen may take? How much more when a
world is in rebellion against God, should we be concerned to know who is on the Lords side! In
this way he fenced the resentment which the obtrusion seemed likely to provoke, and justified
his advance as the anxious inquiry of an interested friend. Resisted or repulsed in his spiritual
warfare, Uncle John never appears to have been vanquished. The word defeat was not found in
his vocabulary.
Every Christian a soldier
Not only ministers, but laymen, should be Christs ambassadors. Must a soldier be an officer
in order to fight well? By no means. Minus gold lace and cocked hat, he may do good service.
Hard blows may be given, or a sure aim may be taken, by him who is quite destitute of ribbon
and medal. Thus is it spiritually. Eminent talent and honourable position are non-essentials in
benevolent effort. The humblest warrior in the Saviours army can be valiant and victorious. And
he ought to be. Excuse here is quite vain. None that are saved have a right to be idle; all are to
evangelise. The work is not to be delegated to one order or class. Each is expected to take his
share. What should we think of him who refused to rescue a drowning man because he was not
connected with the Royal Humane Society? Let him that heareth, as well as him that
preacheth, say Come. (T. R. Stevenson.)

Enemies not to be depised

It is said that the Duke of Wellington on one occasion, when asked why it was that he was so
generally on the side of victory, replied that he never despised an enemy.
Every convert a recruit
As the young Hannibal was brought by his father to the altar of his country, and there sworn
to life-long hatred of Rome, so should we be, from the hour of our spiritual birth, the sworn
enemies of sin, the enlisted warriors of the Cross; to fight on for Jesus till lifes latest hour, when
all shall be more than conquerors through Him that hath loved us. The Spartan mother, as
soon as her child was born, looked upon the babe as having in it the possibilities of share; and
the whole training of the Lacedemonians aimed solely at producing good soldiers, who would
honour the race from which they sprung. So should we look upon every young convert as a
recruit; not merely as one who has been himself saved, but as having within his new-born
mature the possibilities of a good soldier of Jesus Christ. (C. H. Spurgeon.)

In my shirt sleeves
I am much of the opinion of the soldier who, being brought before the Duke of Wellington and
a committee of the House of Lords, on being asked if he had to fight the battle of Waterloo over
again how he would like to be dressed, said, Please, your Lordship, I should like to be in my
shirt sleeves. And, depend upon it, the freest dress is the right costume of war. There is nothing
like the shirt sleeves for hard gospel work. Away with that high stock and the stiff coat, in which
you find it difficult to fight when you come to close contact with the enemy. You must dispense
with pipeclay and bright buttons when it comes to blood, fire, and vapour of smoke. (C. H.
Spurgeon.)

Christ provides for His soldiers

Our filthy garments are to be taken off; we are to go to the Royal Fountain and wash; we are to
go to the Royal Wardrobe to be clothed; we are to go to the Royal Armoury for our equipment;
we are to go to the Royal Banqueting House to be fed; we are to go to the Royal Treasury to be
paid. Christs soldiers have no reason to care about the future. (C. Garret.)

A soldier always
You cannot be a saint on Sundays and a sinner in the week; you cannot be a saint at church
and a sinner in the shop; you can not be a saint in Liverpool and a sinner in London. You cannot
serve God and Mammon. You are a soldier everywhere or nowhere, anti woe to you if you
dishonour your King. (C. Garret.)

The inspiration of a true leader

The personal magnetism of General McLellan over his soldiers in the Civil War was a constant
experience. Once when the tide of success seemed to go against the Union forces, and dismay
was gradually deepening into despair, his arrival in the camp at night worked a revolution
among the troops. The news General McLellan is here was caught up and echoed from man to
man. Whoever was awake roused his neighbour, eyes were rubbed, and the poor tired fellows
sent up such a hurrah as the army of the Potomac never heard before. Shout upon shout went
out into the stillness of the night, was taken up along the road, repeated by regiment, brigade,
division, and corps, until the roar died in the distance. The effect of this mans coming upon the
army--in sunshine or in rain, darkness or day, victory or defeat--was ever electrical, defying all
attempts to account for it. (H. O. Mackey.)

Enduring hardness
It behoves thee not to complain if thou endure hardness; but to complain if thou dost not
endure hardness. (Chrysostom.)
The Christian must be prepared for trial and conflict
Some of Gods people seem to forget this. They think they are soldiers on pay days and at
reviews: but as soon as the fiery darts begin to fall around them, and the road gets rough and
rugged, they fancy they are deserters. A strange mistake this. You are never so much a soldier as
when you are marching or fighting. I fear the fault of this mistake lies very much with some of us
who may be called recruiting sergeants. In persuading men to enlist we speak much more of the
ribbons, the bounty money, and the rewards, than we do of the battle-field and the march.
Hence, perhaps, the error. But if we are to blame in this respect our great King is not. The whole
of His teaching is in the other direction. He puts all the difficulties fairly before us, and we are
exhorted to count the cost, so that we may not be covered with shame at last. (C. Garrett.)

Christian courage
Thomas Garrett, of America, when he was tried and heavily fined for concealing fugitive
slaves, and his judge said he hoped it would be a warning to him to have nothing to do with
runaway slaves for the future, replied: Friend, if thou knowest of any poor slave who is coming
this way, and needs a friend, thou canst tell him I shall be ready to help him. (C. Garrett.)

Enduring hardness
The old wrestlers did not decline ten months of laborious and abstemious training to make
their bodies supple and their will indomitable; so much so, that a wrestlers health became a
proverb. If Plato challenged his disciples--Shall our children not have energy enough to deny
themselves for a much more glorious victory? (De Leg., 7:340), a greater man than Plato
urged, Now they do it for a corruptible crown, but we for an incorruptible; and our ardour,
self-denial, and moral training, or, as St. Paul calls it, our spiritual gymnastics, should exceed
theirs, in some such ratio as our prize exceeds theirs; and thus, if ye through the Spirit do
mortify the deeds of the body, ye shall live. (J. B. Owen, M. A.)

No feather-bed soldiers
A young Christian officer said, Our heavenly Captain wants no feather-bed soldiers. He wants
those who are not afraid of camp bed and marching orders, who dont mind roughing it a little
by the way, because they know that perfect rest awaits them when their home-call sounds, and
their race here is ended.
A sham battle
At the festival of Treviso, to which the neighbouring towns were invited, the chief feature was
the storming of a fortress, defended by the most beautiful ladies and their servants, by noblemen
who made war with fruits, flowers, sweetmeats, and perfumes. (H. O. Mackey.)

A good soldier
I remember a story of a French grenadier, who, in a war with the Austrians, was in charge of a
small fort commanding a narrow gorge, up which only two of the enemy could climb at a time.
When the defenders of the fort heard that the enemy were near, being few in number, they
deserted, and left the brave grenadier alone. But he felt he could not give up the place without a
struggle, so he barred the doors, raised the drawbridge, and loaded all the muskets left behind
by his comrades. Early in the morning, with great labour, the enemy brought up a gun from the
valley, and laid it on the fort. But the grenadier made such good use of his loaded muskets that
the men in charge of the gun could not hold their position, and were compelled to retire; and he
kept them thus at bay all day long. At evening the herald came again to demand the surrender of
the fort, or the garrison should be starved out. The grenadier asked for a night for consideration,
and in the morning expressed the willingness of the garrison to surrender if they might go out
with all the honours of war. This, after some demur, was agreed to, and presently the Austrian
army below saw a single soldier descending the height with a whole sheaf of muskets on his
shoulder, with which he marched through their lines and then threw them down. Where is the
garrison? asked the Austrian commander, astonished. I am the garrison, replied the brave
man, and they were so delighted with his plucky resistance that the whole army saluted him, and
he was afterwards entitled the First Grenadier of France. (Major Smith.)

Luxury unfits for soldiership

The Commons of England being very importunate with Edward

IV. to make war with France, he consented to satisfy their importunity, though willing rather
to enjoy the fruits of his wars and toils, and spend the rest of his days in peace. When he took the
field he ordered to accompany him a dozen of fat, capon-eating burgesses, who had been most
zealous for that expedition. These he employed in all military services, to lie in the open fields,
stand whole nights upon the guard, and caused their quarters to be beaten up with frequent
alarms, which was so intolerable to those fat gentry accustomed to lie on soft down, and that
could hardly sit on a sessions bench without nodding, that a treaty being desired by King Louis,
none were so forward to press the acceptance of his offers, or to excuse so little done by the king
with so great preparations. (C. H. Spurgeon.)

A war for fireside

Home guards to the front! was the cry of 65. Look at them, slight lads stooping under their
heavy muskets, decrepit men tottering on with cane in one hand and gun in the other;
convalescent, furloughed soldiers rising like a wounded war-horse. And has war come to this?
Yes, and worse. It has seen the nursing mother, and feeble, aged women, and delicate girls,
defending the parapet. The hearth must be protected, and the husband, the little lad, and the
white-haired father are gone, dead, dead in their blood! Women are to the front only because
there are no men, none at all. But wait; there is a war for home and fireside, a war for rights
more dear, and from foes more cruel, in which women face its fury, not because the men have
fallen first, but because men shirk. Yes, men shirk the discipline, the hardships, the
responsibility of this war. Not all men, thank God! yet many do. Happy in their homes, receiving
the blessings of Christianity, they are willing to see the wives and mothers fight the battle. The
hosts of hell, with black flag unfurled, surround us, menacing the peace of home, threatening
slavery and death. With dreadful malice and cruelty they contend for every inch of ground. It is a
battle remorseless, ceaseless, momentous. It appeals to all that is manly in men to take their
places in it, to submit to its discipline, to endure its hardships, to shoulder its responsibility. (R.
S. Barrett.)

A good soldier of Jesus Christ

I. A soldier must be enlisted.

II. THE SOLDIER AFTER HAVING BEEN ENLISTED HAS TO BE DRILLED--that is to say, he has to
learn his business. A good soldier is not to be made in a day; there must be time and pains spent
upon him; he must be trained and taught, and that very carefully, before he is fit to fight against
the enemies of his country. And it is just the same with Christian soldiers. They have to learn to
act together, so as to support and help one another in the conflict with evil. And then they have
to learn the use of their weapons--of one more especially, which is called the sword of the
Spirit.

III. WE HAVE ENEMIES TO FIGHT WITH--real enemies, not imaginary ones: the world, the
flesh, and the devil. In order to enable you to understand what is meant by fighting against the
flesh and the devil, I will tell you a story, or rather, two stories, both of them true. Some
years ago there lived a good and holy man, who was a most useful minister of the gospel. This
good mans Christian name was William. Now when he was a little boy, about four or five years
old, he one day was left in the dining-room alone, and on the table was a plate of sweet cakes, of
which he was particularly fond, but which he had been forbidden to touch. Somebody coming
quietly into the room found the boy looking at the cakes, his little hands tightly clasped together
behind his back, and saying to himself over and over again, as if he were saying a lesson, Willie
mustnt take them, cause they are not Willies own. Now this was a victory over the flesh. The
flesh said, These cakes are very nice, Willie; just smell them. No one will see you, Willie, if you
do take one. Mamma will not miss the cakes, Willie, there are so many of them. But little Willie
would not do wrong, although he was sorely tempted to it. He fought with the flesh, and came
off conqueror. But there was one sad occasion on which Willie, now grown up to be a tall,
handsome lad of seventeen, was beaten by the enemy. There was a servant in the family who was
a wicked man; and wicked men, whether they know it or not, are agents for the devil, and do his
work. This servant, annoyed at his young masters goodness, said once, in a sneering sort of way,
and in Williams hearing, Oh! as for Master William, hes not man enough to swear. The taunt-
-it was just like a fiery arrow shot from Satans bow--stung the young lad beyond endurance; and
for the only time in his life, I believe, he took Gods holy name in vain, and swore a terrible oath.
Whenever William spoke of the matter--years, long years, after--it was with expressions of the
bitterest regret, though he felt in his heart that God had forgiven him. Well, that was a fight with
the devil in which the devil was the victor. The Christian soldier was beaten, for the moment.
Satan, through the mouth of one of his servants, triumphed over him.

IV. THE APOSTLE TELLS US THAT WE ARE TO BE GOOD SOLDIERS OF JESUS CHRIST. A good
soldier obeys orders strictly; does not get tired of his duty, but sticks to it; and never dreams of
turning his back and running away when the enemy is coming.

V. AND NOW LET ME TELL YOU BY WHAT MEANS WE ARE TO BECOME GOOD SOLDIERS. A good
general makes good soldiers. He infuses his own spirit into them, and leads them to victory. And
we have a good general, the Lord Jesus Christ. Put yourselves, then, into His hands, and He will
make you what you ought to be. I wish you especially to notice that you cannot be a true
Christian warrior without possessing that loyal devotion to Christ which springs from love. (G.
Calthrop, M. A.)

A good soldier
Much as war is at variance with the spirit of Christianity, there are few things to which the
Scriptures more frequently allude when treating of the spiritual life. There is reason for this; for,
notwithstanding all that is objectionable in the soldiers occupation, there are many things in the
personal qualities of the man which pertain to the very noblest type of character. That which
makes him a good soldier would also, if combined with other elements, make him a higher style
of man.

I. THE FIRST THING REQUIRED OF A GOOD SOLDIER IS HEARTY SERVICE. One volunteer is worth
many pressed men. The adage was singularly verified during the war between Austria and
Prussia. The Austrian soldiers fought well, but not with the enthusiasm of men who cordially
approve of the object for which they fight. Drawn from various nationalities--believing, some of
them, that the war was hostile to the dearest interests of their country--they were not so much
free agents as machines forced into the strife; and this fact, perhaps, more than bad generalship
or insufficient equipment, accounted for their signal defeat. Whereas the Prussians, although
not enlisted voluntarily in the first instance, nevertheless entered voluntarily into the conflict.
With an appreciation of the purposes of the war which few gave them credit, believing that it
was to promote the much-coveted unity of the Fatherland, they fought with an enthusiasm
which is the surest pledge of victory; and to this, quite as much as to the superiority of their
arms and their leaders, did they owe their splendid triumphs. And so to be good soldiers of
Jesus Christ, we must freely and enthusiastically engage in His service.

II. The second thing required of a good soldier is IMPLICIT OBEDIENCE TO HIS COMMANDERS
ORDERS. Much has been said of the drill and discipline of the Prussian soldiers as accounting for
that marvellous succession of victories which, culminating in Sadowa, changed the map of
Europe. The far-seeing men who contemplated and conducted the war, with a keen appreciation
of the means by which their end was to be gained, had been drilling most severely for years, until
the soldier had become a kind of living machine. And that is really what is required in order to
good soldiership.

III. A third quality essential to the good soldier is FAITH IN HIS LEADER. In the war to which
we have referred, the Austrian soldiers, after two or three defeats attributable to
mismanagement, lost all faith in the capacity of their general, and not only ceased to fight with
spirit, but were forthwith changed into a panic-stricken rabble. Even the brave Italians, with all
their enthusiasm, recovered slowly from their defeat at Custozza, because of the manifest
bungling which brought about the disaster. Whereas the Prussians, having in their leaders men
whose clearness of vision and capacity for command were equal to their own fighting efficiency
and power of endurance, do not seem ever to have faltered in their victorious career. Such
confidence is manifestly indispensable. The private soldier knows little or nothing of the plan of
the battle in which he is an actor, knows not why he is led into this position or that, or how he is
to be led out of it, knows not why he is required to do this or that; but his general knows, and
unless he has full confidence in the men who are directing the movements of the troops he will
fight with very little courage, and prove himself but a poor soldier. And in our warfare we are
equally required to have faith in our King.

IV. A fourth quality is CAREFUL TRAINING. In the war referred to, the best trained and most
intelligent men proved the best fighters. Intelligence consists with, and is conducive to, the
highest state of discipline; and of the human machine, which the soldier must needs become, the
thinking is by far the most efficient specimen. So in our warfare the best soldier, other things
being equal, is the man whose mind is most thoroughly trained. The servants of Christ should
seek to understand the requirements of their time, and prepare to meet them. The conditions of
warfare and the works required of the Christian soldier now are not what they were once; and
unless men have understanding of the times, they may, though with the best intentions, render
very bungling service. The worthier the master, the more efficient should his servants be.

V. HEROIC EFFORT AND PATIENT ENDURANCE ARE NECESSARY. We cannot understand in what
sense they are soldiers of Christ who enter His service simply with a view to their own comfort.
Their notion is that they are to have a nice pleasant time, plenty of sweet experiences, and no
trials, with temporal comforts to match the unruffled smoothness of their spiritual course. So
much has been said of making the best of both worlds, that the highest con ception which many
form of Christianity is that it is a system which rewards men in the next world for seeking to be
comfortable in this. Young men should under stand that a soldiers life is one of warfare and
endurance. In order to your being good soldiers of Jesus Christ, there must be--

VI. CONCERTED ACTION. Union is strength, insomuch that one small band of men, acting
together for one purpose and under one head, will scatter thousands who have neither leader
nor organisation. (W. Landels, D. D.)

A good soldier of Jesus Christ

Many men, many minds. In reference to what a Christian is there have been very many and
diverse opinions. Pauls description of a Christian in the text is that of a soldier, and that means
something very far different either from a religious fop, whose best delight is music and
millinery, or a theological critic who makes a man an offender for a word, or a spiritual glutton
who cares for nothing but a lifelong enjoyment of the fat things full of marrow, or an
ecclesiastical slumberer who longs only for peace for himself. The Christian is a self-sacrificing
man as the soldier must be. A soldier is a serving man. A soldier is full often a suffering man.
Once again, the true soldier is an ambitious being. Paul does not exhort Timothy to be a
common, or ordinary soldier, but to be a good soldier of Jesus Christ; for all soldiers, and all
true soldiers, may not be good soldiers. David had many soldiers, and good soldiers too, but you
remember it was said of many, These attained not unto the first three. Now Paul, if I read him
rightly, would have Timothy try to be of the first three, to be a good soldier.

I. We shall endeavour to describe a good soldier of Jesus Christ.

1. We must begin with this fundamental--he must be loyal to his King.
2. He is obedient to his Captains commands.
3. To conquer wilt be his ruling passion.
Wellington sent word to his troops one night, Ciudad Rodrigo must be taken to-night. And
what do you think was the commentary of the British soldiers appointed for the attack? Then,
said they all, we will do it. So when our great Captain sends round, as he doth to us, the word
of command, Go ye into all the world and preach the gospel to every creature, if we were all
good soldiers of the cross, we should say at once, We will do it. The passion for victory with the
soldier often makes him forget everything else. Before the battle of Waterloo, Picton had had
two of his ribs smashed in at Quatre Bras, but he concealed this serious injury, and, though
suffering intensest agony, he rode at the head of his troop, and led one of the greatest charges
which decided the fortunes of the day. He never left his post, but rode on till a ball crushed in his
skull and penetrated to the brains. Then in the hot fight the hero fell. In that same battle one of
our lieutenants, in the early part of the day, had his left fore-arm broken by a shot; he could not,
therefore, hold the reins in his hand, but he seized them with his mouth, and fought on till
another shot broke the upper part of the arm to splinters, and it had to be amputated; but within
two days there he was, with his arm still bleeding, and the wound all raw, riding at the head of
his division. Brave things have been done amongst the soldiers of our country--Oh, that such
brave things were common among the armed men of the Church militant!
4. A good soldier is very brave at a charge.
5. A good soldier is like a rock under attack.
6. He derives his strength from on high.
This has been true even of some common soldiers, for religious men when they have sought
strength from God have been all the braver in the day of conflict. I like the story of Frederick the
Great; when he overheard his favourite general engaged in prayer, and was about to utter a
sneering remark, the fine old man, who never feared a foe, and did not even fear his majestys
jest, said, Your Majesty, I have just been asking aid from your Majestys great ally. He had
been waiting upon God. In the battle of Salamanca, when Wellington bade one of his officers
advance with his troops, and occupy a gap, which the Duke perceived in the lines of the French,
the general rode up to him, and said, My lord, I will do the work, but first give me a grasp of
that conquering right hand of yours. He received a hearty grip, and away he rode to the deadly
encounter. Often has my soul said to her Captain, My Lord, I will do that work if Thou wilt give
me a grip of Thy conquering right hand. Oh, what power it puts into a man when he gets a grip
of Christ, and Christ gets a grip of him!

II. Thus I have described a good soldier of Jesus Christ. Give me a few minutes while I
EXHORT YOU TO BE SUCH.
1. I exhort you who are soldiers of Christ to be good soldiers, because many of you have been
so. Dishonour not your past, fall not from your high standing. Forward be your motto.
2. Be good soldiers, for much depends upon it.
3. Good soldiers we ought to be, for it is a grand old cause that is at stake.
4. I implore you to be good soldiers of Jesus, when you consider the fame that has preceded
you. A soldier when he receives his colours finds certain words embroidered on them, to
remind him of the former victories of the regiment in which he serves. Look at the
eleventh chapter of Hebrews, and see the long list of the triumphs of the faithful.
Remember how prophets and apostles served God; recollect how martyrs joyfully laid
down their lives; look at the long line of the reformers and the confessors; remember
your martyred sires and covenanting fathers, and by the grace of God I beseech you walk
not unworthy of your noble lineage.
5. Be good soldiers because of the victory which awaits you.
6. Besides, and lastly, if I want another argument to make you good soldiers, remember your
Captain, the Captain whose wounded hands and pierced feet are tokens of his love to
you. Redeemed from going down to the pit, what can you do sufficiently to show your
gratitude? Assured of eternal glory by-and-by, how can you sufficiently prove that you
feel your indebtedness. (C. H. Spurgeon.)

Fellow soldiers
Let no one say that he has no taste for warfare. Each one of us is pledged to fight. Each one of
us bears the sign of the Cross, which binds him to be Christs soldier till his lifes end. Once, in
the old wars, an English drummer-boy was taken prisoner by the French. They amused
themselves by making the lad play on his instrument, and presently one asked him to sound the
retreat. The drummer answered proudly that he had never learnt how to do that! So in our
warfare there is no retreating. It was the boast of Napoleons soldiers--the guard dies, but never
yields! We Christians are bidden to be faithful unto death, and Jesus promises us a crown of life.
When Maximian became Emperor of the West he did his utmost to destroy Christianity. There
was in the Roman army a famous legion of ten thousand men, called the Thebian Legion. It was
formed entirely of Christians. Once, just before going into battle with the enemy, the Emperor
commanded the Thebian Legion to sacrifice to idols. Their leader, in the name of his ten
thousand soldiers, refused. The Emperor then ordered them to be decimated--that is, every
tenth man to be killed. Still they were firm, and again, the second time, the cruel order was given
for every tenth man to be slain. Fully armed, with their glittering eagles flashing on their
helmets, the Christian soldiers stood in the perfect discipline of Rome, ready to die, but not to
yield. Again they were ordered to sacrifice, and the brave answer was returned, No; we were
Christs soldiers before we were Maximians. Then the furious Emperor gave the order to kill
them all! Calmly the remaining soldiers laid down their arms, and knelt whilst the other troops
put them to the sword. So died the Thcbian Legion, faithful unto death! Each one of us is in one
sense a martyr, a witness for the Lord Jesus Christ. Those of us who bear hard words, and cruel
judgments, and harsh treatment, patiently, rendering not evil for evil, are martyrs for Jesus.
Again, as fellow soldiers, let us remember the NAME under which we serve. To a Roman soldier
of old the name of Caesar was a watchword, which made him ready to do or die. In the wars of
the middle ages, when our countrymen went into battle the cry was, St. George for Merry
England, and every soldier was ready to answer with his sword. They tell us that the name of
the great Duke of Wellington was alone enough to restore courage and spirit to the flagging
troops. Once when a regiment was wavering in the fight, the message was passed along the
ranks, The Duke is coming, and in an instant the men stood firm, whilst one old soldier
exclaimed, The Duke--God bless him! I had rather see him than a whole battalion. The name
of our Leader is one indeed to inspire perfect faith, courage, and hope. In all ages certain
regiments have had their distinguishing names. Among the Romans of old time there was one
famous band of warriors known as the Thundering Legion. In later times there have been
regiments known as the Invincibles, the Die-hards. One famous corps has for its motto a
Latin sentence meaning By Land and Sea, and another has one word for its badge, meaning
Everywhere. These mottoes remind the soldier that the regiment to which he belongs has
fought and conquered, served and suffered, all over the world. The proud badge of the county of
Kent is Invicta--unconquered; that of Exeter is The Ever-faithful City. All these titles belong
of right to our army, the Church of Jesus Christ. It is said that in New Zealand, some years ago,
many of our troops were mortally wounded by concealed natives, who hid them selves in holes
in the earth, and thence darted their deadly spears upward against the unsuspecting soldier. So
our spiritual enemy, Satan, hides himself in a thousand different places, and wounds us with
some sudden temptation when we are least aware. (H. J. Wilmot-Buxton, M. A.)

The childrens crusade

I suppose many of you have read of those strange wars called the Crusades? They were
undertaken to deliver the Holy Sepulchre of Jesus at Jerusalem out of the hands of the heathen.
Thousands of brave men, besides their friends and followers, went to the Holy Land, at different
times, to fight in the Crusades. The warriors wore a blood red cross on their clothing, from
which they got their name of Crusaders, and their motto was, The Will of God. It was a very
good motto, but not a very true one for them, for I am afraid they did many cruel and wicked
things which certainly were not the will of God; and thousands of people perished miserably
abroad, who might have been doing useful work at home. Well, amongst these Crusades there
was one called the Childrens Crusade. A boy in France went about singing in his own language--
Jesus, Lord, repair our loss,
Restore to us Thy Holy Cross.
Crowds of children followed him, singing the same words. No bolts, no bars, no fear of fathers,
or love of mothers, could held them back, they determined to go to the Holy Land, to work
wonders there! This mad crusade had a very sad ending; of course young children could do
nothing, being without leaders, or experience, or discipline, and they all perished miserably
either by land or sea. Now I want you to think about another Childrens Crusade, in which you
are all engaged. What do you think is required of a good soldier?

I. First of all he must be BRAVE. We all like to hear about acts of bravery, like that of the little
midshipman who spiked the Russian guns in the Crimean war; or of the boy Ensign, Anstruther,
who at the battle of the Alma planted the colors of the 23rd Regiment on the wall of the great
Redoubt, and then fell, shot dead, with the colours drooping over him like a pall. But the
courage which is thought most of in heaven is the courage to do right. I have read a story of a
wounded soldier lying on a battlefield, whose mouth had been struck by a shot. When the doctor
placed a cup of water to his mouth, the man was eagerly going to drink, when he stopped and
said, My mouth is all bloody, it will make the cup bad for the others. That soldier, in giving up
self for the sake of others, was more of a hero then than when charging against the foe. Try to
remember that story, children, and if you are tempted to do anything selfish or wrong, stop and
think, It will make it bad for the others.

II. YOU MUST EXPECT TO FIND ENEMIES AND DIFFICULTIES IF YOU DO WHAT IS RIGHT. Every one
was against Daniel because he prayed to God. Every one was against Shadrach, Meshach, and
Abednego, because they would not bow down to an idol. But God was on their side. There was
once a famous man of God named Athanasius. He was bold enough to maintain the true faith of
Christ against Emperors, and Bishops, and he was driven into banishment over and over again.
Some of his friends advised him to give in, for, said they, the world is against you; Then,
answered Athanasius, I am against the world. Now you must, as Christs soldiers, learn to
suffer and be strong. To win a victory we must fight, to get to the end of a journey we must bear
fatigue. Let me tell you a fable about that. Three animals, an ermine, a beaver, and a wild boar,
made up their minds to seek a better country, and a new home. After a long and weary journey,
they came in sight of a beautiful land of trees and gardens, and rivers of water. The travellers
were delighted at the sight, but they noticed that before they could enter this beautiful land, they
must pass through a great mass of water, filled with mud and slime, and all kinds of snakes and
other reptiles. The ermine was the first to try the passage. Now the ermine has a very delicate fur
coat, and when he found how foul and muddy the water was, he drew back, and said, that the
country was very beautiful, but that he would rather lose it than soil his beautiful coat. Then the
beaver proposed that as he was a good architect, as you know beavers are, he should build a
bridge across the lake, and so in about two months they might get across safely. But the wild
boar looked scornfully at his companions, and plunging into the water, he made his way, in spite
of mud and snakes, to the other side, saying to his fellow-travellers, Paradise is not for cowards,
but for the brave. Dear children, between you and the Paradise of God there lies a long journey,
the enemys country, where the devil and his angels will fight against you, where there are deep
pools of trouble to be gone through, rough, stony roads of temptation to be traversed, high rocks
of difficulty to be climbed: but dont be afraid, only be brave, and go forward, and follow Jesus
year leader, and you will be able to say, as St. Paul said, Thanks be to God, who giveth us the
victory, through our Lord Jesus Christ.

III. Well, we have seen that soldiers must be brave, what else must they be? OBEDIENT. God
told Saul to do a certain thing, and he did not, and God would no longer have him as a soldier.
Do you remember what was said to him? Behold, to obey is better than sacrifice. (H. J.
Wilmot-Buxton, M. A.)

The good soldiers

The question before us is,--How may we become good soldiers of Jesus Christ?

I. WE MUST WEAR THE UNIFORM OF CHRIST. This uniform is not made up of different-coloured
cloth, such as we see other soldiers wear. No; but it is made up of the tempers, or dispositions,
which form their character. To wear the uniform of Jesus, then, is to have the same mind, or
spirit, or temper that He had.

II. The second thing for us to do, if we would be good soldiers of Jesus Christ, is to--OBEY THE
ORDERS OF JESUS. Some time ago, a largo ship was going from England to the East Indies. She
was carrying a regiment of soldiers. When they were about half-way through their voyage, the
vessel sprang a leak, and began to fill with water. The lifeboats were launched and made ready,
but there were not enough of them to save all on board the ship. Only the officers of the ship, the
cabin passengers, and some of the crew, could be taken in the boats. The soldiers had to be left
on board, to go down with the ship. The officers determined to die with their men. The colonel
was afraid the men would get unruly if they had nothing to do. That he might prevent this he
ordered them to prepare for parade. Soon they all appeared in full dress. He set the regimental
band on the quarter-deck, with orders to keep on playing lively airs. Then he formed his men in
close ranks on the deck. With his sword drawn in his hand, he took his place at their head. Every
officer and man is at his post. The vessel is gradually sinking; but they stand steady at their post,
each man keeping step. And then, just as the vessel is settling for its last plunge, and death is
rushing in upon them, the colonel cries,--Present arms! and that whole regiment of brave men
go down into their watery grave, presenting arms as death approached them. Those were good
soldiers. They had learned to obey orders. But this is a hard lesson to learn. Several boys were
playing marbles. In the midst of their sport it began to rain. One of the boys, named Freddie,
stopped and said, Boys, I must go home. Mother told me not to stay out in the rain. Your
mother--fudge! said two or three of the boys. The rain wont hurt you any more than it will us.
Freddie turned on them with a look of pity, and yet with the courage of a hero, while he calmly
said, Ill not disobey my mother for any of you. That was the spirit of a good soldier. After a
great battle once, the general was talking to his officers about the events of the day. He asked
them who had done the best that day. Some spoke of one man who had fought very bravely, and
some of another. No, said the general, you are all mistaken. The best man in the field to-day
was a soldier who was just lifting up his arms to strike an enemy, but when he heard the trumpet
sound a retreat, he checked himself, and dropped his arm without striking the blow. That perfect
and ready obedience to the will of his general is the noblest thing that has been done to-day.

III. We must FOLLOW THE EXAMPLE OF JESUS. When Alexander the Great was leading his
army over some mountains once, they found their way all stopped up with ice and snow. His
soldiers were tired out with hard marching, and so disheartened with the difficulties before
them, that they halted. It seemed as if they would rather lie down and die than try to go on any
farther. When Alexander saw this, he did not begin to scold the men, and storm at them. Instead
of this, he got down from his horse, laid aside his cloak, took up a pickaxe, and, without saying a
word to any one, went quietly to work, digging away at the ice. As soon as the officers saw this,
they did the same. The men looked on in surprise for a few moments, and then, forgetting how
tired they were, they went to work with a will, and pretty soon they got through all their
difficulties. Those were good soldiers, because they followed the example of their leader.
(Richard Newton, D. D.)

A good soldier

I. What is implied in being a soldier?

1. A soldier is a person wire has enlisted in an army. Had looked at the reasons for and
against entering the army, and at last he enlisted.
2. He is the property of the king. Gives up his free agency. Gives up his very name. Known
and called by the number he bears.
3. He is provided for by the king. Must take off his own clothes, whether of best broadcloth
or corduroy. Must be clothed, and fed, and armed by the king.
4. He must always wear his regimentals. A soldier can always be recognised as such.
5. He is prepared for trial and conflict. Soldiers are the result of war, and if there were no
war, there would be no soldiers. He enlisted to fight. For this purpose he is armed, and
trained, and drilled.
 II. WHAT IS IMPLIED IN BEING A SOLDIER OF CHRIST? It is implied that Christ is a King, that He
has enemies, that He has an army, and that the person spoken of belongs to this army. I have to
glance at the ground we have already passed--You have enlisted, etc.

III. WHAT IS IMPLIED IN BEING A GOOD SOLDIER OF CHRIST? There are soldiers and soldiers.
There are some who are idle and dissipated: a disgrace to the profession to which they belong.
Others only swell the numbers and fill up the ranks, they look very well at reviews, but dont
count for much in the battle-field. Others are so true and faithful that they cover the army to
which they belong with glory.
1. A good soldier is thoroughly loyal. Not a mercenary, fighting for pay. Proud of his
uniform, his name, his king.
2. Patriotic. Loves his country. Every soldier is his comrade. The defeat of the army is his
sorrow; its success his joy.
3. Obedient. He may be at home in the midst of his family--a telegram comes; by the next
train he leaves to join the army, perhaps to cross the seas and perish in a distant land.
4. Earnest.
5. Brave.
6. Patient. Not enlisted for a day, but for life. Often put where there is nothing to excite or
gratify ambition. There will be the long wearisome march, or the still more wearisome
halt. While his comrades are assaulting cities and winning victories, he has to stand and
watch, or lie and suffer.
7. Self-denying.
8. Modest. His motto, Deeds not words. It is said that the word glory is not found in the
despatches of the Duke of Wellington. He merely states what the army had done. So with
the Christian. What are you? A rebel? Your defeat is certain. A deserter? Return. A
penitent, longing to be enlisted in Christs army? Come. A soldier? Be a good soldier.
(C. Garrett.)

A good soldier of Jesus Christ

The contrast between the saints of the Old Testament and of the New Testament is very great,
especially in the relation which they bore to war. No great saint or apostle of the New Testament
was a soldier. But in the Old Testament we read of the faith of Abraham, of the wisdom of
Moses, of the courage of Joshua, of the nobility of David, of the piety of Josiah, of the zeal of
Nehemiah; and all these had at some parts of their lives to go forth to the battle-field. But it was
not so with Peter, James, John, Paul, and the rest of the early disciples. The distinction is to be
accounted for partly by the circumstances in which they severally lived. In Old Testament and
primitive times men had to obtain a footing for their very life, and to contend for national
existence. But in the time of Christ the Roman Government secured the safety of person and
property, and within certain limits left the Jew to indulge in his national customs. So, in the
history of our own country, we see how greatly circumstances have changed. In the time of
Queen Elizabeth Englishmen of every creed were compelled to have the soldierly spirit unless
they wished to succumb to the Spaniard. And in the time of the Stuarts men were obliged to
keep their armour bright unless they were prepared to put their liberties at the mercy of a tyrant.
Thus we have in both periods of English history, and also during the struggles of Jewish history,
saints who were also and literally soldiers. Bat there is a deeper reason for the change which has
come about. And that reason is to be seen in the gentle and forgiving spirit which is inculcated
by the Christian religion. The religion of Christ banishes war by taking away its occasions and its
causes. It bids its adherents still enter on a battle. It utilises those pugnacious principles which
exist in us all, by confronting us with the great moral struggle between good and evil, where
every man must choose his side. There are certain plain and palpable qualifications of a good
soldier of Christ which we will point out.

I. A good soldier understands his captain.

II. Understands his weapons.

III. Understands his place in the battle.

IV. Loves the cause in which he fights. (S. Pearson, M. A.)

Christianity and soldiers

The metaphor which the apostle here chooses to describe the work of a primitive Christian
bishop cannot bat strike us as remarkable. Himself a servant of the Prince of Peace, and writing
to another servant of the Prince of Peace, he might, we may think, have gone somewhere else for
his metaphor than to the profession of arms. How are we to explain the honour which the
apostle puts upon the military profession when he points to a soldier as embodying, at any rate,
some of the qualities which he desires to see in a ruler of the Church of God? We cannot say, by
way of reply, that the metaphor is so accidental or so singular that stress ought not in fairness to
be laid on it, for there is a great deal more religions language with a military colour or flavour
about it, not merely in the Old Testament, but in the New. The relation between the military
profession and religion thus traceable in Scripture reappears in the history of the Church. If, in
her higher moments, the Church has done her best to check or condemn bloodshed, as when St.
Ambrose excommunicated the Roman Emperor Theodosius, at the very height of his power, for
the slaughter of Thessalonica, she has distinguished between the immediate instruments in such
slaughter and the monarchs or the captains who were really responsible for it. If, in the first
centuries of the faith, Christians were often unwilling to serve in the Roman ranks, and in some
eases preferred martyrdom to doing so, the reason was that such service was then so closely
bound up with pagan usages that to be an obedient soldier was to be a renegade from the
Christian faith. When this difficulty no longer presented itself, Christians, like other citizens,
were ready to wear weapons and to serve in the wars, and so long as warfare is defensive--
devoted, not to the aggrandisement of empire, but to maintaining the peace and the police of the
world--the Christian Church, while deploring its horrors, cannot but recognise in it at times a
terrible necessity. When the great Bishop Leo of Rome or the great soldier Charles Martel set
their faces against the destructive inroads of barbarism, they had behind them all that was best
and purest in Christendom; and the rise of the military orders, the Knights of the Temple and
the Knights of St. John of Jerusalem, marks a yet closer intimacy, the form of which was
determined, no doubt, by the ideas of the twelfth century rather than of our own, between a
soldiers career and the profession of religion. We cannot pass that noble home of the law, as it is
now, the Temple, without remembering that it was once tenanted by an Order of soldiers, bound
by religious obligations, devoted to the rescue and the care of those sacred spots which must
always be dearest to the heart of Christendom. Here, then, let us ask ourselves the question,
What are the qualities which are common to a good soldier and to a good Christian? The answer
will explain and will justify the language of the apostle.

I. THE FIRST IS, THAT EACH, THE CHRISTIAN AND THE SOLDIER, DOES HIS WORK WELL IN THE
EXACT DEGREE OF HIS DEVOTION TO HIS COMMANDER. The greatest generals have been
distinguished by the power of inspiring an unbounded confidence in and attachment to their
persons. This is true in different senses of Alexander, of Hannibal, of Caesar, of Napoleon. And
what is the deepest secret of the Christian life if it be not an unbounded confidence in the
Captain of our salvation, Jesus Christ our Lord, devotion to His person, undoubting belief in His
Word, readiness to do and to endure whatever He may order?

II. AND THE SECOND VIRTUE IN A SOLDIER IS COURAGE. In the conventional language of the
world, a soldier is always gallant, just as a lawyer is learned, just as a clergyman is reverend.
Whatever be a mans real character, the title belongs to him by right of his profession. There are
virtues in which a soldier may be wanting without damage to his professional character, but
courage is not one of these.

III. AND A THIRD EXCELLENCE IN A SOLDIER IS THE SENSE OF DISCIPLINE. Without discipline an
army becomes an unmanageable horde, one part of which is as likely as not to turn its
destructive energies against another, and nothing strikes the eye of a civilian as he watches a
regiment making its way through one of our great thoroughfares in London more than the
contrast which is presented by the unvarying, I had almost said the majestic, regularity of its
onward movement and the bewildering varieties of pace, gesture, direction, costume of the
motley crowd of curious civilians who flit spasmodically around it. Discipline in an army is not
merely the perfection of form, it is an essential condition of power. Numbers and resources
cannot atone for its absence, but it may easily with small resources make numbers and greater
resources powerless.

IV. AND ONE MORE CHARACTERISTIC OF THE MILITARY SPIRIT IS A SENSE OF COMRADESHIP. All
over the world a soldier recognises a brother in another soldier. Not only members of the same
regiment, of the same corps, of the same army and country, but even combatants in opposing
armies are conscious of a bond which unites them, in spite of their antagonism; and the officers
and men of hostile armies have been known to engage in warm expressions of mutual fellowship
as soon as they were free to do so by the proclamation of peace. This generous and chivalrous
feeling which survives the clash of arms confers on a soldiers bearing an elevation which we
cannot mistake. When, in the later years of his life, Marshal Soult, who had been in command in
the Peninsula, visited this country, he came to St. Pauls Cathedral, and the monument which
most interested him, and which then had been recently erected in the South Transept, was that
of Sir John Moore, the hero of Corunna. Soult, says one who witnessed it, stood for some time
before the monument; he could not speak; he could hardly control himself; he dissolved in a
flood of tears. Certainly it was meant to be so m the Church. By this shall all men know that ye
are My disciples, if ye have love one towards another. But there is an important difference
between the services. The one terminates, if not before, yet certainly and altogether at the
moment of quitting this earthly scene. The last possible point of contact that even a Wellington
can have with the profession of his choice is seen in the device on his coffin, in the epitaph on his
grave. The other service--that of Jesus Christ--although under changed conditions lasts on into
that world to which death is but an introduction, and which He, our Captain, has opened to us
by His death on the cross, by His resurrection from the dead. (Canon Liddon.)

Endurance
Here the apostle is not thinking of the soldier on the field of battle engaged in conflict with the
enemy. His exhortation to Timothy is not to fight well, but to endure, or, as the same word is
rendered elsewhere (2Ti 1:8), to suffer affliction well. He thinks of the soldier being drilled and
disciplined for the fight. As a prisoner at Rome he would be, very probably, a daily eye-witness
of the severe training through which the emperors troops had to pass. These were good soldiers
of Caesar. They were true patriots, laying upon the altar of their country their very lives. Now
Timothy was, like the apostle himself, a soldier; but the soldier of avery different King from
Caesar, and had a very different warfare to wage than such wars as the Roman soldiery were so
frequently engaged in. He was the soldier of Jesus Christ.

I. Let me remind you THAT THERE IS HARDNESS TO BE ENDURED BY ALL OF US. Christianity
means to-day as it always did, continual cross-bearing. The word duty has still a rough edge.
For example, here is a Christian merchant who has so many shares in a concern which he has for
some time back had good reason for thinking is in a rather shaky condition, and an opportunity
occurs for his selling out, and that at a good price. Just at present a few hundred pounds in hard
cash would be of immense service to him in his business. But no, he wont sell. He means to be
the true Christian gentleman, and he feels that that he cannot be and sell as good that what he
has his doubts about. Yet it is hard, especially if one can see at his back a wife and so many
daughters inclining rather to be extravagant, and who cannot appreciate fathers scruples. This
is his cross, and as a good soldier of Jesus Christ he bears it. Come what may, he will be honest--
will not finger a shilling that does not come to him lawfully. I think, then, that in the region of
commercial morality those of us who belong thereto will find occasion for the exercise of the
precept, Thou, therefore, endure hardness as a good soldier of Jesus Christ.

II. Let me see if I can give the true word of direction; if I can at least indicate to you THE
SPIRIT IN WHICH WE ARE TO ENDURE. I think Paul does this himself for us. We are to endure
hardness as good soldiers of Jesus Christ. That is, we also, like Timothy--and like those good
soldiers at Rome which Paul saw--are to take to our task kindly. We are not to despise the cross
that is laid upon us. We are not to run out of the way of duty. We are not to rebel when our
Master chastens.

III. Let me see if I can say anything THAT MAY HELP TO STIMULATE US TO DARE AND DO THE
RIGHT, So that we may not repeat the mistakes of the past which have brought to us so much
misery and unrest. Observe, then, what Paul says--As a good soldier of Jesus Christ. That is, as
a soldier under Jesus Christ. Think of that name--Jesus Christ. Can we for a moment suppose
that He would give an unkind command or put upon us an unnecessary burden? Jesus! Why the
name suggests all that is kindest, and noblest, and gentlest, and truest. But there is one other
thought here I should like to take up and lay upon your hearts, As a good soldier of Jesus
Christ--that is, of Jesus Christ as our Leader. He is not the Master to say Go. His way is
always to say Come. The heaviest cross ever borne was that which He bore. (Adam Scott.)

Moral soldiership

I. LET US UNDERSTAND THE MEANING OF THE INJUNCTION, ENDURE HARDNESS. The reference
is to the life of privation and suffering which a soldier, far more in those times than now, had to
undergo, and which in all times he is expected to bear without murmuring, to endure willingly,
as a part of that profession which he has voluntarily embraced. Endurance is not merely bearing
suffering, but bearing it manfully. To bear hardship with the spirit of a hero is to endure
hardness as a good soldier. Samuel Rutherford, when in prison, used to date his letters from
Christs Palace, Aberdeen, and when Madam Guyon was confined in the castle of Vincennes,
she said, It seems as if I were a little bird whom the Lord has placed in u cage, and that I have
nothing now to do but sing. Paul, too, did not tell his son in the faith to do more than he had
done himself.

II. The Christians profession, as a soldier, IMPLIES A VOLUNTARY CHANGE OF POSITION IN LIFE.

III. It is now nearly universally allowed that an intelligent acquaintance with the plans of the
general, and with the purposes for which the battle is fought, or the campaign undertaken, by
begetting confidence in his leader, enables the soldier to render more efficient service. So in
proportion as a Christian grows in the knowledge of God and of His plans for the redemption of
our world as revealed in the person of Jesus Christ, in that proportion he throws his whole soul
into the fight. Four special conditions in which a soldier is called upon to endure hardness.
1. In standing his ground. Wellington brought peace to Europe by his stand at Waterloo. To
retire would have been disgrace, to advance would have been destruction. Holding his
position brought victory. The battle of Inkermann was won by an eight hours resistance
of six thousand men to sixty thousand. So a Christian soldier often finds himself so hotly
assaulted by the world, the flesh, and the devil, that he is unable to advance a foot. But a
firm, resisting stand is conquest.
2. A soldier must endure hardness in marching. The chief care of one who has a long march
before him is to be well shod. If this be not attended to, even things so insignificant as
thorns and briars will occasion suffering, and may unfit the soldier for the fight. So the
lesser vexations and petty cares and trials of patience in everyday life, if not guarded
against, will weary and wound the feet of the soul, as Bishop Home calls the affections,
and, footsore and wearied, he will be ill-prepared for those special encounters with the
enemy to which he is always liable.
3. The soldier must endure hardness in action.
4. Although many an earthly soldier endures who is never crowned, no soldier of Christ is
overlooked in the day of victory. The only condition is endurance. (W. Harris.)

Soldiers of Christ
It sometimes happens that a verse in our English Bible contains a Scriptural rule of the utmost
value, though it represents neither the best reading nor the accurate translation. Such is the case
with this text. The true translation in reading it is: Share, my son, in my suffering as a fair
soldier of Jesus Christ; and yet the words endure hardness convey a most valuable general
lesson, and involve the exhortation of the entire context. Perhaps some careless epicurean man
of the world, perhaps some envious fashionable woman of the world, perhaps some easy, self-
indulgent, godless youth asks me, Why should I endure hardness? Life has troubles enough in
store; why should I add to them? There is no religion in making myself uncomfortable; how can
God be pleased by self-denials which will only be a burden to me?
1. My first answer to your question is, Do it for your own sakes because we men cannot live
like beasts to be cloyed with honey; because sickness and satiety are the just nemesis of
self-indulgence; because, by the very constitution of the nature God has given you, it is a
bad thing as well as ruinous to all earthly happiness that the body should be pampered,
since where the body is pampered the spirit is almost necessarily starved. We have
bodies; but we are spirits. He who would truly live must walk in the Spirit, and he who
would walk in the Spirit must keep the body under stern control.
2. But we go further and say, endure hardness also because it is the manifest will of God. See
what pains God takes to teach us that it is His will. The everlasting hills are full of their
mineral riches, but to get them men must drive the tunnel and sink the shaft. The soil
teems with golden harvests, but to win them man must scatter his seeds into the furrow,
and breathe hard breath over the plough. Nature has priceless secrets in her possession;
but she holds them out to us clenched in a granite hand, which sheer labour must
unclasp. Everywhere in nature God teaches us the same great lesson. Anything worth
having is not to be had for nothing.
3. Endure hardness also because it is the training-school of worth. When God wants a nation
to do Him high service, to fight His battles, to wrestle in His arenas, then lie gives that
nation labours and sorrows too. He takes them out of the sluggish levels of Egypt, and
 makes them climb His granite mountains and listen to the wild music of His desert
winds. A nation of greedy slaves might have been contented to live and die in gluttonous
animalism; but when God wants heroes, then out of His house of bondage He calls His
sons. Read Gods lessons written on the broad page of history. The type of Egypts
centuries of sluggish placidity is but the cruel, motionless, staring Sphinx; but the type of
immortal Greece and the brave flash of her glory is the Apollo launching at the Python
with his arrows. What would Sparta have been had she never had Thermopylae? What
would Athens have been but for Salamis and Marathon?
4. Endure hardness, scorn sloth, embrace labour, despise sham, practise self-denial in the
path of duty, because Christ did it. It is the will of Christ; because there is no virtue and
there is no holiness possible without it. The word virtue occurs but once in the whole of
the New Testament; because the pagan world has made of it too dwarfed an ideal, and
Christianity had better words than that; but even the pagan world saw that broad is the
path of evil--broad, and straight, and smooth to ruin by the steps of sin. The type of
nobleness, even to the pagan world, was not Sardanapalus, but Hercules; not Apicius, the
glutton, but Leonidas, the king. They knew it was difficult to be a good man--difficult,
and not so easy as it seems; they knew that any fool could be a money-getter, or a
drunkard, or a debauchee; that out of the very meanest, vilest clay that ever was you can
make an effeminate corrupter, or selfish schemer, or a slanderer, or a thief; but that it
takes Gods own gold to make a man, and that it wants the furnace and the toil to make
of that gold and fine gold; and it is strange how unanimous all nations have been on this
point. David Hume has a passage in his writings about virtue, and her affability, and her
engaging manners, nay, even, at proper intervals, her frivolity and gaiety, and her
parting not willingly with any pleasure, and requiring a just calculation, and her ranking
us as enemies to joy and pleasure, as hypocrites, or deceivers, or the less favoured of her
votaries; whereupon one of our men of science, far from being a dogmatist, says that in
this paean of virtue there is more of a dance measure than will sound appropriate in the
ears of most of the pilgrims who toil painfully, not without many a stumble, along the
rough and steep road that leads to the higher life. But if virtue be difficult of
acquirement, far more is holiness. (F. W. Farrar, D. D.)

Enduring hardness as a soldier

The apostle Paul, a true and valiant hero, gives counsel in the text to each minister of God who
stands up in any age to do battle for the Lord. He must not only understand the art of war as a
theory, but put his know ledge into practice, going before the mighty host of Gods elect in order
that they may triumph gloriously--Endure hardness as a good soldier of Jesus Christ. The
apostles all set this example to the world. The advice of St. Paul in the text had reference in its
original application to the clergy, but it is no less a rule which is binding on all Christians. The
fact that we are Christian soldiers suggests three corresponding duties.

I. THE WILL OF THE SOLDIER SHOULD BE WHOLLY ABSORBED IN THAT OF HIS COMMANDER. My
life consists in being, rather than in doing, said a good Christian woman, when cut off from
active work by long-continued sickness. I cannot fight much, but if I can hold the standard for
other eyes, I may inspire tired soldiers with fresh courage, and so, if nothing but a colour bearer,
help in the good cause! Yes, brave and devoted woman, many a jaded and disheartened one will
take heart and hope, as you thus bear aloft with unflinching hand the standard of faith and
patience!

II. A soldier, to deserve the name, must possess TRUE COURAGE.

 III. A soldier must be ready to endure hardness. (J. N. Norton.)

The good soldier of Jesus Christ

Suppose a young man went of his own will for a soldier, was regularly sworn in to serve the
Queen, took his bounty, wore the Queens uniform, ate her bread, learnt his drill and all that a
soldier need learn, as long as peace lasted. But suppose that as soon as war came and his
regiment was ordered on active service, he deserted at once and went off and hid himself. What
should you call such a man? You would call him a base and ungrateful coward, and you would
have no pity on him if he was taken and justly punished. But suppose that he did a worse thing
still. Suppose that the enemy, the Russians say, invaded England, and the army was called out to
fight them; and suppose this man of whom I speak, be he soldier or sailor, instead of fighting the
enemy, deserted over to them, and fought on their side against his own country, and his own
comrades, and his own father and brothers, what would you call that man? No name would be
bad enough for him. If he was taken he would be hanged without mercy, as not only a deserter
but a traitor. And who would pity him or say that he had not got his just deserts? Are not all
young people, when they are old enough to choose between right and wrong, if they choose what
is wrong and live bad lives instead of good ones, very like this same deserter and traitor? For are
you not all Christs soldiers, every one of you? Did not Christ enlist every one of you into His
army, that, as the baptism service says, you might fight manfully under His banner against sin,
the world, and the devil--in one word, against all that is wrong and bad? And now when you are
old enough to know that you are Christs soldiers, what will you deserve to be called if, instead of
fighting on Christs side against what is bad, you forget you are in His service. But some may say,
My case is not like that soldiers. I did not enter Christs service of my own free will. My parents
put me into it when I was an infant without asking my leave. I was not christened of my own
will. Is it so? Do you know what your words mean? If they mean anything, they mean that you
had rather not have been christened, because you are now expected to behave as a christened
man should. Now is there any one of you who dare say, I wish I had not been christened? Not
one! Then if you dare not say that; if you are content to have been christened, why are you not
content to do what christened people should? But why were you christened? not merely because
your parents chose, but because it was their duty. Every child ought to be christened, because
every child belongs to Christ. You have now no right to choose between Christ and the devil,
because Christ has chosen you already--no right to choose between good and bad, because God,
the good God Himself, has chosen you already, and has been taking care of you, and heaping you
with blessings ever since you were born. And why did Christ choose you? As I have told you, that
you may fight with Him against all that is bad. But if we go on doing bad and wrong things, are
we fighting on Christs side? No, we are fighting on the devils side, and helping the devil against
God. Do you fancy that I am saying too much? I suspect some do. I suspect some say in their
hearts, He is too hard on us. We are not like that traitorous soldier. If we do wrong, it is
ourselves at most that we harm. We do not wish to hurt any one; we do not want to help the
devil. (Chas. Kingsley.)

Fortitude
Weakness and effeminacy have ever accompanied the latter stages of all human civilisation.
Either society actually rottens and falls to pieces by the dissolving influence of its own vices, or,
weakened by indulgence, it falls a ready prey in its turn to the sword of some ruder but manlier
enemy. In the ancient nations of the world such has been the invariable process. The question
has often been asked, Does the law still hold good, and must the nations of modern Europe
decay and die, as the great nations of antiquity have done? If we had nothing but human nature
to look to the reply would be an unhesitating, Yes. But we have another element in our case,
what our Lord calls the leaven, to spread its own healthy influence through the otherwise
fermenting mass of humanity; and upon its regenerating force all our hopes of a happier future
must rest. If Christianity keeps us from effeminacy, it will keep us from ruin. I cannot for a
moment doubt its power, because it is the power of God. But it therefore follows that, if it is to
save us, it must be a real Christianity--a Christianity such as God originated and such as God will
work by. Now it is, I think, the most serious thing in the present condition of the world that, not
only has a luxurious civilisation weakened the domestic virtues, especially among some women,
whose extravagances have become almost a satire upon womanhood--I say among women,
because the love of athletic sports to a considerable degree checks the tendency among men; hut
that our Christianity itself has caught the infection and is demoralised by self-indulgence. The
effeminacy has reached even our religion. Words and sentiments take the place of deeds. The
charm of the eye and the ear are substituted for great inward principles; the grandest truths are
welcomed, admitted, admired, but not acted upon in daily life. The Church is enormously below
her own standard. A refined self-indulgence spreads everywhere, and if it continues to spread till
it touches the very heart of the Church and nation, then indeed there can be no hope for us. I
cannot doubt that it is the providential object of the struggles of faith belonging to our day to
revive the manliness, the independence, the reality, and power of our religion, just as nations
amid sufferings and disaster recover the manly virtues which have rusted in prosperity and ease.
There are many obvious reasons for cultivating a more robust and manly earnestness in our
religion.

I. IT IS DUE TO THE CHARACTER OF THE GREAT MASTER WHOM WE SERVE. We look up to the
Captain of our salvation, and every imaginable motive which can nerve the human heart
combines to inspire us with dauntless courage and unflinching fortitude.

II. A ROBUST EARNESTNESS IS DUE TO THE NECESSITIES OF THE WORK. God takes every possible
precaution in His Word that we should count the cost, before we enlist under our Captains
banner. We have, indeed, Divine strength to help us; but it is given to help, not to supersede.
Our battle requires all our strength, and nothing less will suffice. The very saints hardly press
into the kingdom: they take it by violence, and enter like soldiers after a hard-fought fight--
wounded, bleeding, and weary, but conquering. And this endurance of hardness is the more
necessary because, not only are habits of personal self-denial and self-restraint, watchful
devotion and earnest effort, the conditions of victory, but they are actual parts of the victory
themselves.

III. MANLY VIGOUR IS DUE TO THE ABUNDANCE OF THE REWARD. Salvation itself is not of
reward; it is all of grace. But once let the soul find Christ, let it be accepted within the family
circle, let it fairly take service beneath the banner of Christ as the faithful soldier and servant of a
crucified Master, and then God deals with it by rewards. (E. Garbett, M. A.)

The Christian a soldier

I. THE SOLDIER GIVING UP THE DIRECTION OF HIS OWN ACTIONS AND EXERTIONS, GIVES HIMSELF
UP TO THE SERVICE OF ANOTHER. The Roman soldier, to whose case St. Paul must be supposed
particularly to refer, was nothing but a soldier. So it is with the Christian: he may not serve the
world and his God together. He must either be all Christs or none of His.

II. The service into which the soldier enters is for the most part a service accompanied by
peril and privation.

III. The third point of similarity observed in the conditions of the soldier and the Christian is,
that EACH IS BOUND TO BE FAITHFUL IN THE DISCHARGE OF THE DUTIES OF HIS PROFESSION BY THE
OBLIGATION OF A SOLEMN OATH. At the time St. Paul wrote, the Roman soldier, when first
enrolled, took an oath to obey the commands of his emperor, and never to forsake his standard:
and this oath was yearly renewed. A Christianised imagination found a parallel to this in the
solemn engagement entered into at baptism, and renewed in the holy communion of the supper
of the Lord, obediently to keep Gods holy will and commandments, and to walk in the same all
the days of our life. For this very reason those two awful rites of our religion received from the
primitive Church the name which they yet bear, the name of sacraments. Sacrament was the
usual term for the soldiers military oath, and it was transferred by the ancients to baptism and
the eucharist, because in them the believer, as it were, binds himself by solemn compact
faithfully to serve in the spiritual armies under the orders of the King of heaven. (W. H.
Marriott.)

2TI 2:4
No man that warreth entangleth himself with the affairs of this life.

Roman soldiers
were not allowed to marry or to engage in any husbandry or trade; and they were forbidden to
act as tutors to any person, or curators to any mans estate, or proctor in the cause of other men.
The general principle was, that they were excluded from those relations, agencies, and
engagements, which it was thought would divert their minds from that which was to be the sole
object of pursuit. (A. Barnes.)

The soldier of Jesus Christ, enduring, and unentangled

(2Ti 2:3-4):--Soldiers read and scan attentively the military orders which are put forth from
time to time by their commanding officers. Let us see what, in the articles of Christian warfare,
are placed here for our instruction to-day.

I. THE CHRISTIAN SOLDIER IS TO ENDURE SUFFERING FOR CHRIST. This is the true rendering of
the expression, Endure hardness. It means, suffer or endure for Christs sake. The faithful
soldier never deserts his duty. The hardships on the battle-field are fearful, but never, in his
thought, unendurable. Officers in the Crimean war (as they themselves have told me) had for
weeks nothing else than the hard rock for their pillow, and the sky (often obscured by deluging
rain clouds) for their ceiling. Yet they endured it, and the soldiers endured it with them, and
thus they suffered or endured hardness together, as good soldiers under a gracious queen!
1. The good soldier of Jesus Christ will often endure suffering by reproaches for Christs
name.
2. And you must not wonder, if you have to endure persecution also, by taunts openly
spoken in your hearing.

II. That Christian soldiers are not to entangle themselves with the affairs of this life.
1. The Christian is a warrior--is a man that warreth. There is the daily watch to he kept
over yourself, and to bar out Satan, and to keep out the world. Ay, and all is not done
even then, for there are those occasional surprises, when the enemy would pounce upon
us from an ambush; for the Christian knows that sometimes he is vigorously assaulted at
the time, and from the point where he thought injury impossible, and when he deemed
himself quite secure. Then, too, there is the well planned attack, when Satan brings all
 his legionaries to the fight, and the hosts of temptations are directed against you with
unceasing violence.
2. Well, then, be mindful you do not entangle yourself. You need not be entangled--if you
become so, you entangle yourself.
(1) You may entangle yourself by a worldly spirit.
(2) Or, you may become entangled by evil company.
(3) Or, you may become en tangled by any business or any pleasure. How, then, are
these dangers to be avoided?
I answer--
1. By watchfulness against first dangers. You know in an army, pickets are sent to the very
outskirts of the camp, who give signal of the earliest beginning of any attack. Be you
always on your guard; let conscience have fidelity and watchfulness, ever on the alert to
give notice of the least cause of danger.
2. Then, next, daily prayer is as needful to a Christian soldier as daily food is to the winner of
the earthly fight.
3. And, lastly, you will do well to make a profession. A man is just as brave in fustian as in
full regimentals, but it is a fact long ago established, that the ornament and distinctive
dress are extremely useful. (Geo. Venables.)

The military discipline

1. I begin with the particular matter suggested by the apostle; viz., the putting off or excision
of the world, as an interruptive and disqualifying power. The only way to make great
soldiership, as the military commander well understands, is to take his men completely
out of the home world and have them circumscribed and shut in by drill, as being
mortgaged in body and life for their country.. Trained to flinch at nothing, and suffer
anything, he makes them first impassive, and so, brave. And under this same law it is
that all Christian disciples are required to strip for the war, throwing off all their
detentions, all the seductions of business, property, pleasure, and affection. All such
matters must now drop into secondary places, for the understanding is, that no one gets
the great heart, or becomes in any sense a hero, till his very life is drunk up in his
commander, and his supreme care to please him that hath chosen him to be a soldier.
2. Consider next how the military discipline raises spirit and high impulse by a training
under authority, exact and absolute. Does it reduce the soldiers and all the subordinate
commanders of an army to mere cyphers, when they are required to march, and wheel,
and lift every foot, and set every muscle by the word of authority; when even the music is
commandment, and to feed, and sleep, and not sleep are by requirement? Why, the
service rightly maintained invigorates every manly quality rather; for they are in a great
cause, moving with great emphasis, having thus great thoughts ranging in them and, it
may be, great inspirations. Gods all dominant, supreme authority is our noblest
educator.
3. How often is it imagined by outside beholders, or felt by slack-minded, self-indulgent
disciples, that the military stringency of the Christian life is a condition of bondage.
Liberty is not the being let alone, or allowed to have everything oar own way. If it were,
the wild beasts would be more advanced in it than all states and peoples. No, there is no
proper liberty but under rule, and in the sense of rule. It holds high sisterhood with law,
nay, it is twin-born with law itself.
4. Ungenial and repulsive as the law of the camp may be, there is no such thing in it as
enduring hardness for hardness sake, no peremptory commandment for
 commandments sake. Such kind of discipline would not be training, but extirpation
rather. And yet how many of us Christian disciples fall into notions of Christian self-
denial that include exactly this mistake. As if it were a proper Christian thing to be
always scoring, and stripping, and mortifying ourselves. The truth is, that our human
nature is made to go a great deal more heroically than some of us think; and our soldiers
in the field are just now making this discovery. Why, if the fires of patriotic impulse can
help our sons and fathers in the field to rejoice in so great sacrifice for their country,
what pain can there be to us in our painstakings, what loss in our losses, when the love of
God and of His Son is truly kindled in us?
5. The military discipline has as little direct concern to beget happiness, as it has to compel
self-abnegation. It is never altogether safe for such as we to be simply happy, and that
may be the reason why the best and solidest of us never are.
6. There is yet one other point of this military analogy, where in fact it is scarcely any proper
analogy at all, but a kind of universal law, running through all kinds of mortal
endeavour, secular, moral, mental, and spiritual; viz., that whatever we get, we must
somehow fight for it. What begins in the conflicts of tribes and empires runs down
through all kinds of experience. Fighting a good fight is the only way to finish the course,
and the crown of glory comes in nowhere, save at the end. (H. Bushnell, D. D.)

The Christian warfare

What are the things with which we are in danger of entangling ourselves?
1. Doubtless we are in the greatest danger from our sins and especially from our besetting
sin, i.e., that peculiar sin to which each one is liable either from some natural bias, or
from acquired habit arising out of the evil within. We are in danger of entangling
ourselves with our sins--
(1) From their deceitfulness.
(2) From the power and force of habit.
(3) Because we cannot be the slaves of sin and be the servants of God.
2. But the Christians dangers arise not only from his sins, but also from the ordinary affairs
of daily life. These are more especially meant in the text. And what snare can be greater?
Actual sin we may generally know to be sin. But in the affairs of this life, our daily
occupations and our lawful enjoyments, it is often hard to find where the entanglement
begins. If as moralists say and as experience proves, the difference between things lawful
and unlawful is frequently one of degree, it must require both an enlightened conscience
and much self-examination to ascertain the middle path of safety. Then keep as your
safeguard the motive the text supplies: to please Him who hath chosen you to be a
soldier. It is possible, we may think we do God service by acts which a more enlightened
judgment would convince us do not; we cannot mistake a sincere desire to please Him.
The old Crusader who, his heart aroused by the preaching of a Bernard or a Peter, laid
his hand on his breast and swore to scare away the infidel from the holy sepulchre by his
good broadsword, needed more light to learn that our weapons are not carnal; and yet
who can doubt his desire to please his Saviour? Let us, then, see to it that we have this
motive--Am I desirous to please Him who hath chosen me to be a soldier? (G.
Huntingdon, M. A.)

The affairs of this life may entangle us

1. From weakness of judgment.
2. From inordinate affection.
 3. From the rebellion of the will. Let us use all helps to avoid the danger; and
(1) We must get a sound judgment, to understand what is the chiefest good, and how we
are to dispose of all inferior things, for the procuring of it.
(2) Labour to see the vanity of all earthly and sublimary things, what, and wherein their
natural worth consisteth.
(3) Make the Lord thy portion, and be thou assured that He only can content thy heart.
(4) Refrain things indifferent (if in thy choice), and watch over thy outward senses.
(5) Strive for a taste of spiritual things. They who tasted of the grapes which came from
Canaan, desired to see the land: coveted more. So will it be in better things.
(6) Beat Satan with his own weapons, outshoot him in his own bow. Doth he show thee
the glory of this world? Tell him, it is thy Fathers; and in serving of Him He will give
thee a better. Tempts he thee to wear two swords? Say that thou art weak, and one
sufficeth. Art thou enticed by Rebeccas beauty? Consider the kings daughter, who is
all glorious within. Saith he, thou art a sinner? Reply, else what needed I a Saviour?
(J. Barlow, D. D.)

Not entangled with the world

St. Paul does not suggest that Christians should keep aloof from the affairs of this life, which
would be a flat contradiction of what he teaches elsewhere (1Th 4:11-12). He has a duty to
perform in the affairs of this life, but in doing it he is not to be entangled in them. They are
means, not ends; and must be made to help him on, not suffered to keep him back. If they
become entanglements instead of opportunities, he will soon lose that state of constant
preparation and alertness which is the indispensable condition of success. (A. Plummer, D. D.)

Carnal ease not becoming a soldier

Milton excuses Oliver Cromwells want of bookish application in his youth thus: It did not
become that hand to wax soft in literary ease which was to be inured to the use of arms and
hardened with asperity; that right arm to be softly wrapped up amongst the birds of Athens, by
which thunderbolts were soon afterwards to be hurled among the eagles which emulate the
sun. Carnal ease and worldly wisdom are not becoming in the soldier of Jesus Christ. He has to
wrestle against principalities and powers, and has need of sterner qualities than those which
sparkle in the eyes of fashion or adorn the neck of elegance. (C. H. Spurgeon.)

Wholly a soldier
Let not the minister of the gospel have one foot in the temple and the other in the curia.
(Melancthon.)

Military service
Those who regard relationship are not fit for military service. (Tamil Proverb.)

Devotion to duty
The Countess of Aberdeen, speaking at Millseat, said, If you have noticed Mr. Gladstone as I
have done, he considers it a sacred duty never to think any part of his time his own while he is in
office. He considers he has no right to have anything to do with his own private affairs. He has
told me himself that he never reads a book which he does not think will help in some way to
prepare his mind for the work which he has to do for the country. He never takes any relaxation,
any recreation, but what he thinks is just necessary to prepare him in doing the work of his
country. It is a life of hard and coutinuous work, and yet we all look upon that as the most
honourable place in the country, that of being absolutely the servants of the country. (British
Weekly.)

That he may please Him who hath chosen him to be a soldier.

That I may please Him

As we read his epistles, we feel that we know St. Paul better even than those who saw his face
or heard his voice; and more and more the consciousness of his greatness becomes impressed
upon us. There are two things in this greatness of his which strike us most forcibly. The first is
his success in living the Christian life. What was the secret of this strength and success, making
St. Pauls life so different from the lives of other men? Another thing which strikes us, as we read
his writings, is his deep spirituality. What was the secret of this spirituality? Perhaps the text
wilt furnish us with an answer. There you have the ringing key-note of St. Pauls whole life, the
one thought that was ever uppermost in his mind, That I may please Him. There are three
aims, or motives, under which men act, and these three give birth to three different kinds of
lives. Each of these principles of action is exclusive.

I. LIVING TO PLEASE SELF. This is the keynote of most lives--the central force into which they
resolve themselves when they are analysed and dissected. The principle first manifests itself
when the unconscious life of childhood passes into the conscious life of manhood or
womanhood.

II. The second type of life is THAT IN WHICH THE FIRST AIM IS TO PLEASE OTHERS. The highest
good, some say, is to sacrifice all for selfish pleasure. The highest good, say others, is to sacrifice
all to gain the approbation and admiration of the world. Some men will give honour and
reputation for gold. Others will give gold for honour and reputation. Here you have the
distinction between these two motives.

III. From the slavery of these two motives--living to please self, and living to please others--
let us now turn to the glorious liberty of the third--St. Pauls motive--LIVING TO PLEASE CHRIST.
The Christian religion is different from all other religions in this one respect: it is founded, not
upon a system, but upon a person. Remember that this is not a dead person who lived eighteen
hundred years ago, and then went back to heaven. It is not the memory of a life. It is a present
life. II; is a living person--Jesus Christ, the same yesterday, and to-day, and for ever. Here is
the fountain of spirituality--the constant contact of heart and soul with the living Christ. We
Christians are men of but one principle. We, with that feeling of loyalty in our hearts to Christ,
have hut one simple rule of action: Will it please Him? (H. Y. Satterlee, D. D.)

One mind rules the army

Nowhere else is it so true that the will of one becomes lost in that of another as in the case of
the soldier. In an army it is contemplated that there shall be but one mind, one heart, one
purpose--that of the commander; and that the whole army shall be as obedient to that as the
members of the human body are to the one will that controls all. The application of this is
obvious. (A. Barnes.)

Heart devotion to Christ

Ofttimes a commander is so beloved and idolised by his soldiers, that they know no higher
wish than to please him for his own sake. A French soldier lay sorely wounded on the field of
battle. When the surgeons were probing the wound in the breast to find the bullet, the soldier
said: A little deeper, gentlemen, and you will find the emperor. So heart-deep was his devotion
to his captain. But there never, never was a captain who so held the heart and charmed the love
of His soldiers as Immanuel does. For Him they fight, for Him they live, for Him they suffer, and
for Him they die! if only they may please Him who hath called them to be a soldier. This
Commander loves to mention his beloved braves in His despatches, and these are kept as a
book of remembrance. (J. J. Wray.)

Duty more than safety

In evil times it fares best with them that care most careful about duty, and least about safety.
(J. Hammond.)

Erratic soldiers
Erratic Christians, who dash about like Bashi-Bazouks, working according; to no law save the
bidding of their own caprice, are sorry specimens of soldiers. (W. Landels, D. D.)

Obey orders and leave results

When Stonewall Jackson, who was personally a very tender man, was asked whether he had
no compunctions in shelling a certain town, which had been threatened unless it surrendered,
he replied, None whatever. What business had I with results? My duty was to obey orders. (H.
O. Mackey.)

2TI 2:5
Not crowned, except he strive lawfully.

Lawful striving
The athlete who competes in the games does not receive a crown, unless he has contended law
fully, i.e., according to rule ( ). Even if he seem to be victorious, he
nevertheless is not crowned, because he has violated the well-known conditions. And what is the
rule, what are the conditions of the Christians contest? If any man would come after Me, let
him deny himself and take up his cross and follow Me. If we wish to share Christs victory, we
must be ready to share His suffering. No cross, no crown. To try to withdraw oneself from all
hardship and annoyance, to attempt to avoid all that is painful or disagreeable, is a violation of
the rules of the arena. This, it would appear, Timothy was in some respects tempted to do; and
timidity and despondency must not be allowed to get the upper hand. Not that what is painful,
or distasteful, or unpopular, is necessarily right; but it is certainly not necessarily wrong; and to
try to avoid everything that one dislikes is to ensure being fatally wrong. (A. Plummer, D. D.)

Lawful diet
The phrase lawfully which is found in precisely the same connection in Galen (Comm. in
Hippocrates 1.15) was technical, half-medical, and half belonging to the training schools of
athletes, and implied the observance of all rules of life prior to the contest as well as during it.
Failure to keep to the appointed diet and discipline, no less than taking an unfair advantage at
the time, excluded the competitor from his reward. (E. H. Plumptre, D. D.)
Regulations for athletic contests
The following were among the regulations of the athletic contests. Every candidate was
required to be of pure Hellenic descent. He was disqualified by certain moral and political
offences. He was obliged to take an oath that he had been ten months in training, and that he
would violate none of the regulations. Bribery was punished by a fine. The candidate was obliged
to practise again in the gymnasium immediately before the games, under the direction of judges
or umpires, who were themselves required to be instructed for ten months in the details of the
games. (Conybeare and Howson.)

Lawful striving

I. A Christian is a striver.
1. In the breast and forefront of this strife thou must contend with ignorance, which
adversary, though his eyes be put out, and he be as blind as a mill-horse, yet his strength
is like behemoths, his weapons Goliahs, his blows the batterings of a tearing cannon; for
if this giant be not quelled, killed, he will lead you into mazes of error.
2. This monster being put to flight, you are to encounter with aged superstition.
3. Close after idolatry follows covetousness.
4. At the heels of every striver you shall have sloth and idleness.

II. ETERNAL LIFE IS CALLED A CROWN. For the worth and excellency of it.

III. The lawful striver shall be crowned. (J. Barlow, D. D.)

The lawful strife

Man likes to choose his own way; but the gospel of our Lord Jesus Christ has marked out a
way for him: hence one reason at least of his unwillingness to go along it. The text tells us that
we must put off this perverseness of the old man, and put on all the obedience of the new man,
following the direction which the Lord hath given. Mans will is to have no change of his ways,
no sorrow for the past, no amendment (but he will not call it amendment) for the future. All this
is too humbling to his pride, too much of a curb upon his self-will. But our Lords precept is
repentance: you must come to Me, and receive that which I give along the road of repentance.
The making repentance a step, and not a course, merely a gate of introduction, and not a road
also of daily conduct, is one of the short cuts by which men think to arrive at the prize, without
going through all the prescribed rules of the struggle. And not only must we bring our minds to
submit to the rules which our Lord hath laid down, but also our hearts to understand them:
indeed, we must first understand them before we can truly accept them. We cannot in any case
effectually bind ourselves to a duty of which we know not the extent; we cannot be sure of
accomplishing a thing of which we have not counted the cost. Now our blessed Lord bath set
before us our course, both by example and precept. And what remains is to make up our minds
to rise and follow. In His trials we have the model of our lawful strife. In His ascension unto
glory we see the assurance of our crown. His flesh was crucified: so must we crucify the flesh. He
rose again; even so we must rise again unto newness of life. He is seated in heaven: so we must
set our affections on things above. The rules are plain; they cannot he confounded with the rules
of strife for any worldly mastery. We see, then, what we have to contend against. It is a
compliance with the course of a sinful world; a reluctance to change our course into one which is
not in conformity with it, but even in a contrary direction. It is putting Gods end, indeed, before
us, even the prospect of eternal life, but not using His means, but putting our own in their place,
because we find them much more agreeable: it is, in short, the indulgence of our nature. (R. W.
Evans, B. D.)

Lawful strife
We gather from this figure that in spiritual things there is a striving lawfully and a striving
unlawfully, and that the prize is not necessarily given to him who wins the race, if he has not
complied with certain rules laid down. I think, then, we may say that there are three distinct
ways of striving.
1. There is an unlawful striving after unlawful objects.
2. An unlawful striving after lawful objects.
3. A lawful striving after lawful objects.

I. As what is right is often more clearly shown by holding up what is wrong, I shall attempt to
describe WHAT IT IS TO STRIVE UNLAWFULLY AFTER UNLAWFUL OBJECTS.
1. To strive, then, after pre-eminence, to be a Diotrephes in a church (Joh 3:9).
2. All strife about vain and idle questions (2Ti 2:14).
3. To seek after a form of godliness, whilst secretly denying the power thereof, or to have a
name to live when dead in sin.
4. To strive after fleshly holiness and creature perfection.
5. To seek to find an easier and smoother path than the strait gate and the narrow way.

II. But now I come to another kind of striving, which is UNLAWFUL STRIVING AFTER LAWFUL
OBJECTS. Now God has laid down in His word of truth three solemn rules, laws you may call
them if you like, which constitute lawful striving.
1. The Holy Ghost must begin, carry on, and finish the inward work of grace.
2. The soul must be brought under His Divine teaching to be thoroughly stripped and
emptied of all creature wisdom, strength, help, hope, and righteousness.
3. The glory of a Triune God must be the end and motive of all. Any departure from these
three rules of striving makes a man strive unlawfully.

III. But we come now to the only striving which the Lord crowns--A LAWFUL STRIVING AFTER
LAWFUL OBJECTS.
1. Now we will begin with the first rule, which is this, that the Holy Spirit must work in us all
the power, wisdom, grace, faith, strength, and life, that we strive with.
2. The second rule of lawful striving is, that the runners in this race should have no strength.
He giveth power to the faint, and to them that have no might He increaseth strength.
3. And this enables you to comply with the third rule of lawful strife--to give God all the
glory. Surely you can take no glory to self, when self has been proved, and found wanting.
Now these lawful strivers after lawful objects are crowned, and they only. This crown is
twofold--a crown here and a crown hereafter, a crown of grace set on the heart below,
and a crown of glory set on the head above. (J. C. Philpot.)

Lawful striving
(2Ti 2:5 with 1Co 9:25):--Let us glance first at--

I. The fact that the Christian life is a warfare, a running and a wrestling, a course of self-
restraint, and of earnest labour and striving after a great end. Let us consider--
 II. THE MANNER OF THE STRIFE. There are two words which describe this, both of which are
significant. Lawfully is the one, and certainly--or to put the double negative as the apostle
has it, not uncertainly--is the other; and the not as one that beateth the air is only an
expletive, or repetition of that.
1. This lawfully requires that all our effort and striving should be in accordance with
Divine rule. And this implies at least two things--
(1) That it should be preceded by our trust in Christ. Nothing we can do is acceptable or
valuable until by faith in Christ we have been reconciled to God.
(2) In the efforts we put forth we are not to follow our own impulses or inclination, but
to be directed by the will of Christ.
2. Certainly. The certainty is secured by the lawfulness. Those who are guided by Christs
will are not in any doubt either as to what they ought to do, or as to the result of doing it.
Let us notice--

III. THE OBJECT OF OUR EFFORT AND STRIVING. The apostle defines this object in the words, I
keep under my body, and bring it into subjection, and in this he but describes the warfare of the
spirit against the flesh, or of the new man against the old, which is characteristic of the Christian
life. And this leads me to notice in the fourth and last place--

IV. The motive of the apostles striving.

1. That he might not be a castaway. A castaway. Try to realise what that word means, if you
would understand the full significance of the text, and the mighty force of the motive by
which the apostle was actuated. A castaway. There was a picture so designated painted
some years ago, and engravings of it were frequently met with. One of these you may
have seen, and the remembrance of it will help you to a conception of what the apostle
dreaded. In that picture a gaunt figure with unshaven head and unkempt hair, badly clad
and hunger-stricken, is seen seated on a raft in the midst of a raging rainy sea, sheltering
his face with his arm from the blinding drift, straining his hollow eyes to descry a sail in
the far distance. He is the very picture of umnitigated, hopeless, unpitied misery. He is
not only alone in the universe, but tile whole universe, so far as it is visible, seems to be
against him. The sky frowns on him; the rain descends on his unsheltered head, tile wind
smites him; the sea dashes over, and threatens to engulf him; hungry monsters of the
deep are waiting to make him their prey. There is no ear to hear his cry, no eye to witness
his miserable and forlorn plight, no hand to help him, no haven near, no friendly star
gleaming through the darkness to show him where he is. He is left alone of men, cast out
by the world, persecuted by the elements. The only thing that befriends him is the raft to
which he clings. Now to be a castaway in the spiritual sense is worse even than that--
unspeakably worse. The word is fraught with all kinds of imaginable and unimaginable
horrors. To be rejected by the universe of being, to be despised and spurned, to be
expelled from any circle into which it is desirable to enter, to be disowned by all the
good, tormented by ell the bad, to see every door of hope closed, to find everything in the
universe hostile, every force operating unfavourably, every object wearing a frown, no
eye to pity, no hand to help, no car to hear, no voice to utter one consoling word, no
means of mitigating, no friendly raft even to bear up amidst the engulfing misery! What
conception can be more horrible than that?
2. Paul was not only actuated by the desire to escape being a castaway, but also by the desire
to gain a crown. They do it, he says, of the competitors in the games, to obtain a
corruptible crown, but we an incorruptible. (W. Landels, D. D.)
Law
As the chemist, the navigator, the naturalist attain their ends by means of law, which is
beyond their power to alter, which they cannot change, but with which they can work in
harmony, and by so doing produce definite results, so may we. (Shorthouse, John Inglesant.)

Obedience
If a boy at school is bidden to cipher, and chooses to write a copy instead, the goodness of the
writing will not save him from censure. We must obey, whether we see the reason or not; for
God knows best. (New Cyclopaedia of Illustrations.)

Conquest the condition of entrance into heaven

Many years ago the Turks and the Christians had a great battle, and the Christians were
defeated, and with Stephen, their commander, they fled toward a fortress where the mother of
the commander was staying. When the mother saw her son and his army flying in disgraceful
retreat, she ordered the gates of the fortress to be closed against them, and the gates were dosed,
and then the mother stood on the battlement and cried to her son, You cannot enter here
except as a conqueror. Then the commander rallied his scattered troops, and resumed battle
and won the day--twenty thousand scattering like flying chaff two hundred thousand. Ah! my
friends, defeated in this battle with sin and death and hell, there is no joy, no reward, no
triumph for you. Only shame and everlasting contempt. But for those who gained the victory
through our Lord Jesus Christ the gates of the New Jerusalem are open, and you will have
abundant entrance into the everlasting kingdom of our Lord. (T. De Witt Talmage.)

Obedience and freedom

The truest freedom is secured by the most implicit obedience. Those who profess themselves
free in the sense of being superior to law do but make themselves the slaves of sin. It is in the
observance of rule that we find the fullest scope for the development of our individuality and the
improvement and elevation of all our natural powers. They soar highest, and act with the
greatest vigour, and move with the greatest freedom, who keep themselves most completely
subject to the restraints of law. Loyalty elevates. We are ensnared and deteriorated when we
follow our own caprice; for the liberty which is lawless is essentially degrading. The worlds
describe their brilliant course over the dark brow of night because of the force which binds them
to their great centre; let that force be destroyed, and they are free to rush whithersoever the
centrifugal force propels. Their movement may be swifter than the lightning, and their track
more dazzling than its path, but it will soon end in darkness and destruction. And so it is with
the mind and the law of duty which hinds it to God. The freedom which comes from the
violation of that law is a freedom which, instead of securing its welfare and elevation, only lands
it in deeper degradation and death. (W. Landels, D. D.)

2TI 2:6
The husbandman that laboureth must be first partaker of the fruits.

The laboring husbandman

The order of the Greek shows that the emphatic word is labours. It is the labouring
husbandman who must be the first to partake of the fruits. It is the man who works hard and
with a will, and not the one who works listlessly or looks despondently on, who, according to all
moral fitness and the nature of things, ought to have the first share in the fruits. This
interpretation does justice to the Greek as it stands, without resorting to any manipulation of the
apostles language. Moreover, it brings the saying into perfect harmony with the context. It is
quite evident that the three metaphors are parallel to one another, and are intended to teach the
same lesson. In each of them we have two things placed side by side--a prize, and the method to
be observed in obtaining it. Do you, ass Christian soldier on service, wish for the approbation of
Him who has enrolled you. Then you must avoid the entanglements which would interfere with
your service. Do you, as a Christian athlete, wish for the crown of victory? Then you must not
evade the rules of the contest. Do you, as a Christian husbandman, wish to be among the first to
enjoy the harvest? Then you must be foremost in toil. (A. Plummer, D. D.)

The minister a husbandman

1. He must prepare good seed--i.e., sound doctrine. For in this sense we may truly say: what
a man soweth, he shall reap; such as thy seed is, such will be thy harvest.
2. Understand the nature of the soil, the spiritual estate of thy people, and let the seed be in
degree and measure suitable. Seed that is hot and dry must be sown in a cold and moist
ground; if cold and moist, in a land that is hot and dry, else no multiplication. He that
preaches mercy to the wicked is like him who soweth wheat on dry sandy mountains;
judgment to the righteous, rye in wet and watery valleys--neither of both will, can
prosper.
3. Get skill in the manner of sowing.
4. When the seed is sown, weeds will grow up with it. These must be plucked up, kept under,
else the corn will not prosper.
5. In any case, go not thou beyond thy bounds, but sow in that soil where God commands
thee. That great seedsman, Paul, had ill success among the Jews, being chiefly sent to
teach the Gentiles.
6. Cast not off thy calling; wax not weary in this husbandry; and to encourage thee, consider
the excellency of thy function. The husbandman waiteth long; be thou also patient, for a
time of gathering will come--shall come. (J. Barlow, D. D.)

What the Christian teacher can learn from the husbandman

1 No fruit without labour.
2. No labour without reward. (Van Oosterzee.)

The minister a husbandman

1. He must cultivate the people, and sow the good seed.
2. He must not be discouraged if he does not reap fruit at once.
3. As the fruits of the ground sustain the husbandman, so should the people sustain the
minister. (W. Burkitt, M. A.)

Reward of work
A few years since, Motley shot up to the first position as an historian. Many wondered; but it
was no wonder. He had wrought patiently for years in the libraries of the Old and New Worlds,
unseen of men. The success of the great artist Dore was years of study in the hospitals, and
practice in the studio behind it. This path to success is open to all. (New Cyclopaedia of
Illustrations.)
No work, no reward
Gilbert Wakefield tells us that he wrote his own memoirs, a large octavo, in six or eight days.
It cost him nothing, and, what is very natural, is worth nothing, You might yawn scores of such
books into existence; but who would be the wiser or better? We all like gold, but dread the
digging. The cat loves the fish, but will not wade to catch them. (J. Todd, D. D.)

The pleasure of sloth inconsistent with the reward of toil

They are utterly out that think to have the pleasure of sloth and the guerdon of goodness. (J.
Trapp.)

Work and joy

Work is heavens condition of prosperity and enjoyment in everything. A workless world
would be a joyless world. (Homilist.)

Partaking of the fruit

A young man came to a man of ninety years of age, and said to him, How have you made out
to live so long and be so well? The old man took the youngster to an orchard, and; pointing to
some large trees full of apples, said, I planted these trees when I was a boy, and do you wonder
that now I am permitted to gather the fruit of them? We gather in old age what we plant in our
youth. Sow to the wind, end we reap the whirlwind. Plant in early life the right kind of a
Christian character, and you will eat luscious fruit in old age, and gather these harvest apples in
eternity.
The present rewards of service
Of the husbandman it is said that he first shall eat of the fruit of his labour. Here we have an
intimation of the rewards of Christian life that come before the final distribution. The soldier
must wait until the war is over; the contestant shall not be crowned until the games are over; but
the husbandman has continuous incomings of the fruits of his labours all the time. He first
partakes of the fruit of his labour. The loaf on his table, the milk in his dairy, the fruit of his
storehouse--these are kept plenished and plentiful all the time. Then comes harvest and
autumn, with their laden garners and their orchard spoil. So it is with the rewards of the
Christian. Let him be as a soldier brave, as contestant striving, as a husbandman diligent and
thrifty, and he shall have the reward of his labours even now--in grace and favour, in strength
and peace, in hope and heavenly mindedness, and in the joy of doing good. Plenty to go on with,
and a harvest to follow--the fruits immortal, that await the plucking from the bending branches
of the trees of life! (J. J. Wray.)

2TI 2:7
Consider what I say, and the Lord give thee understanding.

Reflection aids discernment

The better rendering gives, For the Lord will give thee. This gives also a better meaning:
Make the effort to reflect; for if thou do, the Lord will give thee the discernment which thou
needest. (E. H. Plumptre, D. D.)

Enlightenment aids personal application of truth

 De Wette and others object to this verse, that it is impossible to suppose that St. Paul would
imagine Timotheus so dull of apprehension as not to comprehend such obvious metaphors. But
they have missed the sense of the verse, which is not meant to enlighten the understanding of
Timotheus as to the meaning of the metaphors, but as to the personal application of them.
(Conybeare and Howson.)

Consideration

I. Consideration is a duty to be practised.

1. For hath not God given man a discoursive faculty? What creature but he hath
understanding, the angels only excepted? Were it not vanity to have an eye, and close it?
an ear, and stop it? a hand, and not move it? And is it not wickedness to bare a faculty of
discourse and not employ it? And wherein better than in consideration?
2. The life of man differs little from a beast without consideration? This soundly lessons
those that approve of it but never practise it. Will you hear how they excuse, clear
themselves?
(1) It is a difficult duty. Grant it be so, what then? Is it to be rejected? But what hard
things dost thou use for the love of this world? Take thou the like pains in this
profitable action.
(2) But I want time. Wonderful! Did God ever command a duty and allow no time to
effect it? What! None to consider? to confer with thy Father? Lay thy hand upon thy
mouth--say no more; for, for what end is the Sabbath?
(3) I have no convenient place. Imitate David, commune with thyself in bed. But my
children cry. Then with Isaac, to the field; Hannah, to the Temple; or get thee to
some garden, solitary mount, as did thy Master.
(4) I cannot bring my mind to it. Is it so with thee as thou sayest? Be the more humbled
for it, and make that matter of consideration. Set thou thyself about this necessary
duty; it shall recompense all thy painstaking. And--
(a) Wouldst thou love God? Then consider how He hath chosen thee, redeemed thee,
given thee a being in these glorious days of the gospel, conferred on thee many
earthly favours. Consider the many sins He hath pardoned, prevented; the evils
spiritual, corporal, He hath removed; the petitions He hath granted; and of what
great things thou art assured.
(b) Is thy faith feeble? Consider the depth of Gods mercy, the firmness of His
promise, the might of His power, the unchangeableness of His nature. Shall not
these relieve thee?
(c) Art thou impatient? Do afflictions overlade thee? Consider the greatness of thy
sins, whereby thou hast deserved far worse evils. Think, and think often, that they
come from the hand of thy heavenly Father; how He hath an eye to thy weakness,
that they shall not exceed thy ability; and at their departure, like an overflowing
rivers rich mud, leave a blessing behind them.
(d) And what external action can, without consideration, be well discharged? Did
magistrates take up their minds, exercise themselves in this duty, would it not
make them resolute for the execution of their function?
(e) Can ministers preach and neglect this action?
(f) Why do men hear much, understand little, and practise nothing? It is want of
consideration. The most run to Gods house, as travellers to an inn, hear the
Word as some well-told tale, not knowing, like that rude company, for what end
 they came together.
(g) In a word, consideration will give us matter of prayer, and kindle the little spark
of grace within us, put us in mind of our vow in baptism, and provoke us to
perform it--yea, all our promises.

II. GODS WORD IS TO RE CONSIDERED.

1. For the Authors sake. Is it not the Book of God?
2. And is not the matter holy, just, good?
3. What admirable effects will it work? David hereby became wiser than his teachers--a man
according to Gods own heart.

III. Exhortation is to be seconded with prayer,

IV. God giveth man understanding,

V. Men of much knowledge may better their understanding. Knowledge in a threefold respect
may be increased--
1. In the faculty.
2. In the object.
3. In the medium of it.

VI. IN ALL DIVINE TRUTHS WE ARE TO HAVE UNDERSTANDING. Had not Moses a pattern of the
Tabernacle--to a broom, a snuffer, a curtain-ring? Shall we, then, be ignorant of any one
principle in the whole frame of religion? (J. Barlow, D. D.)

On hearing the Word

I. Show in what manner we are to hear the word.

1. Consider well the matter or import of what is spoken.
2. Attend to the truth and propriety of what is delivered.
3. Consider the weight and importance of what is delivered.
4. Consider the personal concern you have in the truths delivered.

II. The motives which should induce us well to consider what we hear.
1. Think in whose Name the ministers of the gospel speak, and whose Person they represent.
2. Consider the great end they aim at in their ministrations.
3. By the Word that we hear we shall be judged at the last day. (B. Beddome, M. A.)

The young invited to consider

I. I begin by calling your attention to a thought which you should never have wholly absent
from your minds- namely, FOR WHAT PURPOSE HAS LIFE BEEN GIVEN YOU? For what other purpose
than to prepare for eternity, by loving and serving your Creator now, that you may serve and
enjoy Him for ever?

II. From this thought, then, which I beg you seriously to lay to heart, consider WHAT
PROVISION GOD HAS MADE FOR YOUR ATTAINING THIS GLORIOUS END OF YOUR BEING.

III. And this introduces another thought of vast importance. Consider, then, what I say,
as to THE FITTING PERIOD FOR MAKING THIS SURRENDER OF YOURSELVES TO GOD. When should it
be done? Our answer is, it cannot be done too early.

IV. Consider THE HAPPINESS OF A LIFE THUS EARLY GIVEN TO GOD, to be spent in His service, to
end in His glory. (J. Haslegrave, M. A.)

Consideration
Consideration is the bed where the incorruptible seed is sown, and on the ground thus
prepared the Sun of Righteousness doth shine, and by His warmth produces in the soul all
manner of pleasant fruits. (Anthony Horneck.)

Men need instruction

A mans understanding is very much like a window. The sun-light is all of one colour; but all
the light that goes through the window is not. Sometimes the audience have a scarf of yellow
running over them, sometimes one of blue, and sometimes one of red, according as the window
is painted. Mans reason being like a painted window, the light that goes through it and falls
upon his conscience is bizarre, grotesque, wrinkled, bent, or distorted. I have known men whose
understanding had in it hideous saints, crowned monsters, apocalyptic visions, and what not--
things that took the colours which were painted on the window of that reason. It is very
important, therefore, that men should be instructed. (H. W. Beecher.)

Gods teaching
When the Prince of Wales landed at Portsmouth, after his tour in India, I was in the crowd
with my little boys; and as the Prince and his Princess and children drove past, I lifted my
younger boy on my shoulder, and this enabled him to see better and further than the tallest
person around us. So those whom God teaches and helps will discern better and further than
those who just look out for themselves, or merely get information from others. (H. R. Burton.)

Instruction from God

When a sceptic once went to a Christian minister to have his doubts and difficulties solved,
the minister asked, Have you gone and asked God, the fountain of light and the source of all
wisdom, for the solution of your difficulties? On the perplexed mans replying he had not, the
minister declined to try and assist him out of his perplexities till he had attended to this
necessary and important duty. When we ask wisdom as well as light and instruction from God,
He will give us mental and spiritual capacities, to prepare us for rightly apprehending truths;
and He will also give us sufficient opportunities for gaining wisdom, and then aid and prosper us
in our effort to acquire it. Wisdom is to knowledge like what the engineer is to the locomotive--a
director, a controller, and a manager. Religion is the highest wisdom of all. (See Pro 4:7; De
32:29; Psa 90:12; Pro 2:6; Jam 1:5.) (H. R. Burton.)

Thinking of Christ
Dr. Cullis tells, in one of his reports, of an aged Christian who, lying on his death-bed in the
Consumptives Home, was asked the cause of his perfect peace, in a state of such extreme
weakness that he was often entirely unconscious of all around him. He replied, When I am able
to think, I think of Jesus; and when I am unable to think of Him, I know He is thinking of me.
Remembrance of Christ
There is no Christianity where there is no loving remembrance of Christ. If your contact with
Him has not made Him your friend, whom you can by no possibility forget, you have missed the
best result of your introduction to Him. It makes one think meanly of the chief butler that such a
personality as Josephs had not more deeply impressed him--that everything he heard and saw
among the courtiers did not make him say to himself: There is a friend of mine in the prison
hard by, that for beauty, wisdom, and vivacity would more than match the finest of you all. And
it says very little for us if we can have known anything of Christ without seeing that in Him we
have what is nowhere else, and without finding that He has become the necessity of our life, to
whom we turn at every point. (Marcus Dods, D. D.)

2TI 2:8
Remember that Jesus Christ, of the seed of David, was raised from the dead.

Bear in mind, the connection seems to be. But, with all its toils and sufferings, the gospel
has also its stores of abounding consolation. The remembrance of the risen and victorious
Saviour is the comfort and support of His ministers. (Speakers Commentary.)

Remember Jesus Christ

Every Christian who has to endure what seems to him to be hardships will sooner or later fall
back upon this remembrance. He is not the first and not the chief sufferer in the world. There is
One who has undergone hardships, compared with which those of other men sink into
nothingness; and who has expressly told those who wish to be His disciples that they must
follow Him along the path of suffering. But merely to remember Jesus Christ as a Master who
has suffered and who has made suffering a condition of service will not be a permanently
sustaining or comforting thought if it ends there. Therefore St. Paul says to his perplexed and
desponding delegate, Remember Jesus Christ as one risen from the dead. Jesus Christ has not
only endured every kind of suffering, including its extreme form, death, but He has conquered it
all by rising again. Everywhere experience seems to teach us that evil of every kind--physical,
intellectual, and moral--holds the field and appears likely to hold it. To allow ones self to be
mastered by this thought is to be on the road to doubting Gods moral government of the world.
What is the antidote to it? Remember Jesus Christ as one risen from the dead. When has evil
ever been so completely triumphant over good as when it succeeded in getting the Prophet of
Nazareth nailed to the tree, like some vile and noxious animal? That was the hoar of success for
the malignant Jewish hierarchy and for the spiritual powers of darkness. But it was an hour to
which very strict limits were placed. Very soon He who had been dismissed to the grave by a
cruel and shameful death, defeated, and disgraced, rose again from it triumphant, not over
Jewish priests and Roman soldiers, but over death and the cause of death; that is, over every
kind of evil--pain and ignorance and sin. But to remember Jesus Christ as one risen from the
dead does more than this. It not only shows us that the evil against which we have such a weary
struggle in this life, both in others and in ourselves, is not (in spite of depressing appearances)
permanently triumphant; it also assures us that there is another and a better life in which the
good cause will be supreme, and supreme without the possibility of disaster, or even of contest.
What the Son of Man has done, other sons of men can do and will do. The solidarity between the
human race and the Second Adam, between the Church and its Head, is such that the victory of
the Leader carries with it the victory of the whole band. Once more, to remember Jesus Christ
as one risen from the dead is to remember One who claimed to be the promised Saviour of the
world and who proved His claim. And this leads St. Paul on to the second point which his
downcast disciple is to remember in connection with Jesus Christ. He is to remember Him as of
the seed of David. He is not only truly God but truly Man. The Resurrection and the
Incarnation--those are the two facts on which a faltering minister of the gospel is to hold fast, in
order to comfort his heart and strengthen his steps. This is the meaning of according to my
gospel. These are the truths which St. Paul has habitually preached, and of the value of which
he can speak from full experience. He knows what he is talking about, when he affirms that
these things are worth remembering when one is in trouble. The Resurrection and the
Incarnation are facts on which he has ceaselessly insisted, because in the wear, and tear of life he
has found out their worth. (A. Plummer, D. D.)

Our Lords resurrection

The high value which the apostle attributes to the bodily resurrection of the Lord, here and in
other passages, is, in a remarkable way, in contrast with the spiritualistic and indifferentistic
evaporisation of this chief article of the gospel, on the side of the modern speculative rationalism
of our days. (Van Oosterzee.)

Remembrance

I. Divine truths are to be remembered. Ii. Remembering is a reflecting of the eye of our mind
on that which by the senses or the understanding hath been perceived. In remembrance are four
things to be considered.
1. The apprehension of an object by the external or internal senses.
2. A reposing of it in the memory.
3. A retaining of it there.
4. A reflecting of the eye of the understanding on it. This last act is properly called
remembrance.
Helps follow.
1. Get a true understanding of things..
2. Meditate much on that thou wouldst remember. Roll the thing to and fro in thy mind,
look often at it, mark it well; so shall it, like a bird by struggling in the gin or lime bush,
stick faster.
3. Labour for love. Will a maid forget her ornament? a bride her attire? the covetous man his
coin, lad long ago in some secret corner? Wherefore, love the Word once, and then forget
it if thou canst.
4. Be jealous of thy remembrance. He who carrieth a vessel in his hand may suddenly let it
fall; whereas had he feared he would have held it faster. For jealousy, though a bad
getter, is an excellent keeper.
5. Use repetition. Have that oft in thy tongue thou wouldst hold in thy mind. For repetition,
like a mallet, will cause the piles of Divine truths to stick fast in the soil of mans
memory.
6. Study for method. Things in order laid in the head will with the more facility be held.
Method (say some) is the mother of memory.

III. THE CHOICEST OF DIVINE TRUTHS ARE CHIEFLY TO BE REMEMBERED. Have thy senses
exercised, through long custom, to discern betwixt things that differ--good and evil. (J. Barlow,
D. D.)
An appeal to the pattern
In the words preceding this text the apostle Paul has been speaking of the labour and conflict
and endurance involved in a true profession of faith in Christ. And now that he has on hand to
prove the necessity of enduring hardness in Christian life, he is ready with example as well as
argument. Remember that Jesus Christ, of the seed of David, was raised from the dead,
according to my gospel. But there is more in these words than a mere confirmation of what has
gone before. They are a fresh battery brought up to the siege, adapted especially for an assault
upon that strong citadel, the human will. But we have not yet got to the bottom of the apostles
meaning. If we have yielded to the influence of his words they have carried our hearts beyond
the subject they were first intended to illustrate. His theme was the endurance of hardship, and
his object to brace up the soul of a fellow disciple to this trial; but, in doing so, by the example of
the Master Himself, lie has done more; for he has reminded Timothy that Jesus Christ not only
suffered, but died; and as elsewhere and often he has taught the necessity of our dying by union
with Christ, he surely means no less than to put us face to face with the truth in the present
passage. Christianity is the masterpiece of God, the wonderful fabric into which He has woven
all Divine and eternal principles; and there is no principle or characteristic of Christianity more
plain or more abundantly illustrated than the appointment and use of death for the production
of a higher life than that which preceded it. It would be strange, indeed, if man, whose peculiar
honour it is to be called into the fellowship of Gods Son, were an exception to this rule of
death and life; or if, in his case, it were only to be known by the dissolution of his earthly body.
But Scripture teaches otherwise. Christ has not merely given His life a ransom for ours. He has
done this, indeed, and this is the great news of the gospel; but He has done more. He has put
Himself at the head of an army which must conquer as He conquered when alone--by suffering.
And thus only can we understand His words, If any man serve Me let him follow Me! He that
taketh not up his cross and followeth not after Me cannot be My disciple; He that loveth his
life shall lose it, but he that loseth his life for My sake the same shall find it. (J. F. B. Tinling, B.
A.)

Remember Jesus Christ

We know how one recollection, distinct and dominant in the mind, has often been the decisive
force at a critical moment; how upon the battlefield, for instance, or under the almost
overpowering pressure of temptation, the thought of a mans country, of his home, of his
ancestral traditions, has reinforced, as with a fresh tide of strength, his faltering heart, and
borne him on to victory, whether by success or death. We may recall the scene in one of our
African campaigns, the scene preserved for us by a clever artist, where the thought of a mans
old school, and the boyish eagerness anyhow to bring it to the front, was the impulse of a
splendid courage. Yes, there are images in most mens minds which, if they rise at the right
moment, will do much to make them heroes; a word, a glance, some well-known sight, some old
familiar strain of music, may beckon the image out of the recesses of the memory, and if the
man has in him the capacity of generous action he will use it then. It is on this characteristic of
human nature that St. Paul relies as he writes to Timotheus the words of the text. He would avail
himself of this; he would raise it to its highest conceivable employment; he would enlist it as a
constant, ready, powerful ally on the side of duty--on the side of God. He may never see
Timotheus, never write to him again; well then, he will leave dinted into his mind, by a few
incisive words, one commanding and sustaining Image. For it is not, as it appears in our English
version, an event of the past, however supreme in its importance, however abiding in its results,
that St. Paul here fastens upon the memory of his disciple; it is not the abstract statement of a
truth in history or theology, however central to the faith, however vast in its consequences; it is a
living Person, whom St. Paul has seen, whose form he would have Timotheus keep ever in his
mind, distinct, beloved, unrivalled, sovereign--Bear in remembrance Jesus Christ, raised from
the dead. Let us take two thoughts this Easter morning from the counsel which St. Paul thus
gives. First, that he is trying to lodge at the heart of Timotheuss life and work that which has
been the deepest and most effective force in his own. St. Paul was convinced that he had seen the
risen Lord; and the energy, the effect, of that unfading Image throughout his subsequent life
might go some way to prove that the conviction was true. Physical weight is sometimes
measured by the power of displacement; and in the moral and spiritual sphere we tend, at least,
to think that there must be something solid and real to account for a change so unexpected, so
unworldly, so thorough, so sustained through every trial, so vast in its practical outcome, as was
the conversion of St. Paul. Let St. Pauls conviction be taken in its context; let justice be done to
the character it wrought in him; to the coherence and splendour of the work it animated; to the
penetrating, sober insight of his practical teaching; to the consistency, not of expression, but of
inmost thought and life, which is disclosed to any careful study of his writings; lastly, to the
grasp which his words have laid upon the strongest minds in Christendom through all
succeeding centuries, the prophetic and undying power which, amidst vast changes of methods
and ideas, men widely different have felt and reverenced in these Epistles--let these distinctive
notes of St. Pauls work be realised, together with its incalculable outcome in the course of
history, and it will seem hard to think that the central, ruling impulse of it all was the obstinate
blunder of a disordered mind. This, at least, I think, may be affirmed, that, if there were against
belief in Christs resurrection any such difficulty as the indisputable facts of St. Pauls life and
work present to disbelief, we should find it treated as of crucial importance, and that, I think,
not unjustly. Bear in remembrance Jesus Christ raised from the dead. It is the form which has
made him what he is, for life or for death, that St. Paul would with his last words, it may be,
leave clenched for ever on the mind and heart of his disciple. The vision of that form may keep
him true and steadfast when all is dark, confused, and terrible around him. May not we do well
to take the bidding to ourselves? There are signs of trouble and confusion in the air, and some
faint hearts begin to fail; and some of us, perhaps, see not our tokens--so clearly as we did. But
One we may see, as we lift our eyes this Easter Day; it is He who liveth and was dead; and behold
He is alive for evermore; He who cannot fail His Church, or leave even the poorest and least
worthy of His servants desolate and bewildered when the darkness gathers, and the cry of need
goes up. (F. Paget, D. D.)

The testimony of St. Paul

St. Paul was a man who could have been trusted beyond perhaps any other man of his time to
take a calm, clear, and accurate view of any alleged historical fact, and to estimate its practical
hearings; and if, after the whole evidence for the Resurrection had been brought to bear upon
his mind, he felt himself constrained to believe and proclaim it to the dire extremity of
martyrdom--that fact becomes the strongest possible evidence for its truth. The testimony of St.
Paul to the truth of the Resurrection has a double value. In the first place there is his personal
witness, Last of all He was seen of me also, as of one born out of due time. It is allowed on all
hands that Paul at any rate asserted simply what he believed to be the truth. It is, in the
judgment of his hostile critics, a case of hallucination, not of wilful perversion of the truth. Well,
men are subject to hallucinations, no doubt, especially men of genius. B at the world, the hard
rough world, is a great dispeller of hallucinations. No man lives and works through a long and
intensely active life as the victim of hallucination: either it vanishes and leaves him in free
possession of all his faculties, or it makes him incapable of taking part to any real purpose in the
business of his fellow-men. It must be remembered that this statement of Paul does not stand
alone. It is in harmony with many appearances of Christ after the Resurrection, which rest on
the incontestable evidence of numerous disciples; and it seemed real enough to make a vital
change in the character, the beliefs, the aims, the life-work of one of the very ablest, most
self.controlled, most masterly men whom we meet with in the records of universal history. But
there is a second point of view from which the testimony of St. Paul to the truth of the
Resurrection is so deeply important. It is the testimony of one who had mastered the whole
argument in its favour, and who believed it to be irresistible. We cannot examine the witnesses,
and sift their evidence; all the details are beyond our reach for ever; but we have the proofs
sifted for us, weighed and stamped as valid beyond shadow of doubt or question by the regal
intellect of St. Paul. His evidence has, however, a value beyond this, to which I must call your
attention before I close. St. Paul not only was not a disciple, but he had been the most bitter and
uncompromising enemy of the truth. Nor had he been a silent opponent. Though but a youth, by
his brilliant powers he had already made for himself a name of renown among his country-men.
He was the coming leader of the people, the rising man, on whom the hopes of the elders were
set as the future champion of the oppressed nation in the perilous times which were manifestly
coming on the world. I have said that the evidence is the evidence of disciples. I have explained
how that is its strength and its glory. But one longs sometimes to know what was actually said in
the Sanhedrim and in chief-priestly circles against it. We have no contemporary record of this; if
any was written, no note of it has reached us, but St. Paul stands forth to supply the want. His is
a voice out of the hostile camp, confessing that the opposition was in hopeless collapse. The fact
that a man of such keen and eager intellect, who left no objection unanswered, no nook of
argument unexplored, never condescends in any of his writings to notice the counter statements
of opponents, is proof absolute that there was no validity in them. They evidently had left on his
mind not a shadow of question, and brought forward nothing which it was worth his while to
trouble himself to refute. Then, having borne his witness lifelong to the Resurrection, he died
with the testimony on his lips. (J. B. Brown, B. A.)

The resurrection of our Lord Jesus

I. Let us consider the bearings of the fact that Jesus rose from the dead.
1. It is clear at the outset that the resurrection of our Lord was a tangible proof that there is
another life. Have you not quoted a great many times certain lines about That
undiscovered country from whose bourne no traveller returns? It is not so. There was
once a Traveller who said, I go to prepare a place for you, and if I go away I will come
again and receive you unto Myself; that where I am there ye may be also. He said, A
little time, and ye shall see Me, and again a little time and ye shall not see Me, because I
go to the Father. His return from among the dead is a pledge to us of existence after
death, and we rejoice in it. His resurrection is also a pledge that the body will surely live
again and rise to a superior condition; for the body of our blessed Master was no
phantom after death any more than before.
2. Christs rising from the dead was the seal to all His claims. It was true, then, that He was
sent of God, for God raised Him from the dead in confirmation of His mission. The rising
of Christ from the dead proved that this man was innocent of every sin. He could not be
holden by the bands of death, for there was no sin to make those bands fast. Moreover,
Christs rising from the dead proved His claim to Deity. We are told in another place that
He was proved to be the Son of God with power by the resurrection from the dead.
3. The resurrection of our Lord, according to Scripture, was the acceptance of His sacrifice.
4. It was a guarantee of His peoples resurrection.
5. Once more, our Lords rising from the dead is a fair picture of the new life which all
believers already enjoy. There is within us already a part of the resurrection
accomplished, since it is written, And you hath He quickened who were dead in
trespasses and sins. Now, just as Christ led, after His resurrection, a life very different
from that before His death, so you and I are called upon to live a high and noble spiritual
and heavenly life, seeing that we have been raised from the dead to die no more.
 II. LET US CONSIDER THE BEARINGS OF THIS FACT UPON THE GOSPEL; for Paul says, Jesus Christ
was raised from the dead according to my gospel.
1. The resurrection of Christ is vital, because first it tells us that the gospel is the gospel of a
living Saviour. We have not to send poor penitents to the crucifix, the dead intone of a
dead man. Notice next that we have a powerful Saviour in connection with the gospel
that we preach; for He who had power to raise Himself from the dead has all power now
that He is raised.
2. And now notice that we have the gospel of complete justification to preach to you.
3. Once again, the connection of the Resurrection and the gospel is this: it proves the safety
of the saints, for if when Christ rose His people rose also, they rose to a life like that of
their Lord, and therefore they can never die. I cannot stop to show you how this
resurrection touches the gospel at every point, but Paul is always full of it. More than
thirty times Paul talks about the resurrection, and occasionally at great length, giving
whole chapters to the glorious theme.

III. THE BEARING OF THIS RESURRECTION UPON OURSELVES. Paul expressly bids us remember
it. Now, if you will remember that Jesus Christ of the seed of David rose from the dead, what will
follow?
1. You will find that most of your trials will vanish. Are you tried by your sin? Jesus Christ
rose again from the dead for your justification. Does Satan accuse? Jesus rose to be your
advocate and intercessor. Do infirmities hinder? The living Christ will show Himself
strong on your behalf. You have a living Christ, and in Him you have all things. Do you
dread death? Jesus, in rising again, has vanquished the last enemy.
2. Next remember Jesus, for then you will see how your present sufferings are as nothing
compared with His sufferings, and you will learn to expect victory over your sufferings
even as He obtained victory.
3. We see here, in being told to remember Jesus, that there is hope even in our hopelessness.
When are things most hopeless in a man? Why, when he is dead. Do you know what it is
to come down to that, so far as your inward weakness is concerned? You that are near
despair, let this be the strength that nerves your arm and steels your heart, Jesus Christ
of the seed of David was raised from the dead according to Pauls gospel.
4. Lastly, this proves the futility of all opposition to Christ. (C. H. Spurgeon.)

The resurrection of Christ

I. I would first say a few words on THE FACT OF THE RESURRECTION. It is a main point in our
faith. The resurrection of Jesus Christ is a pledge of ours.

II. I would next direct your attention to THE POSITION OF THE BELIEVER IN THIS LIFE. As
connected with the risen Saviour, the believer is regarded in the Word of God as risen with
Christ. We see, then, that Paul would stir Timothy by our text to remember his privileges. He
would, in effect, say to him, Timothy, remember you have the life of Christ now; and it is His
risen life which is to animate you to work and to suffer, and to endure hardness as a good
soldier of Jesus Christ.

III. But there is another point to which I would direct your attention, and that is, UNION. It is
most important to observe that this oneness of life between Jesus and the believer is just that
which constitutes union. Nothing short of this is union. It is the resurrection life of Jesus that
believers are united with; and this is possible only to the new creature, only to the man in
Christ. We see, then, a little, I trust, of the force of the text. It is a wonderful text, and we see the
power there is in it to comfort the believer and to strengthen him for service; and just as he
understands in his own experience these things will he realise his privileges. In Jesus Christ he
will see how the doctrine of the resurrection is calculated to make him endure hardness. (J. W.
Reeve, M. A.)

The resurrection of Christ

I desire to speak to you on the importance of connecting the fact of the Saviours resurrection
with two other facts, namely, first, that Christ was of the seed of David, and secondly, that the
resurrection of Christ is so essential a part of the gospel of Christ that the one may be described
as according with the other. There can be no dispute that it could not be needful for St. Paul to
characterise Jesus as of the seed of David, in order to distinguish Him from any other being
whom the name might recall to the mind of Timothy. I deny, therefore, altogether, that there is
anything whatsoever of the fanciful or the far-fetched in our ascribing any particular emphasis
to this casual introduction of the human lineage of Messiah. I look on the name of Jesus, and its
every syllable seems to burn and blaze with divinity. I may explain and interpret it; I may
expound it as promising salvation, as eloquent of deliverance to our fallen race; but in exact
proportion as I magnify the wonder, I remove, as it were, the being unto whom it belongs from
all kindred and companionship with the sinful tenantry of a ruined creation. The title of
anointed Saviour, full though it be of magnificent mercy, consisting of attributes and principles
bearing the impress of a superhuman greatness; and, however stupendous the truth, that Deity
has interposed on behalf of the helpless, still the Saviour of man must be one who could hold
communion and fellowship with man; He must not be separated from him by the appalling
attributes which mark a Divine Creator. If there must be a celestial nature to afford the succour,
there must also be a terrestrial nature to ensure the sympathy. Hence, I think it just to imagine
that when the apostle sent to a beloved disciple this short compendium of Christian consolation,
which he desired might be carefully borne in mind, he would not fail to interweave into such
compendium a distinct reference to the complex nature of the Redeemers person; and, not
content himself with referring him to Jesus Christ, he would add some such description as this--
of the seed of David, in order to mark His real humanity. There is, however, a distinct allusion
to other truths, as well as to the Redeemers humanity, in this accurate specification. It is a
wonderful thing to cast ones eye over the prophetic pages and behold how years past and years
that are to come do alike burn with the deeds and triumphs of Davids Son, under the name and
title of a descendant from the man after Gods own heart. It concerns not my argument to
examine into the reasons which might induce the frequent introduction of the name of David
whenever the triumphs of Messiah are the subject of discourse. I appeal simply to the fact, and
demand of every student of Holy Writ whether there be any title under which prophecy tenders
so vast revenue of honour as it does to the seed, or heir, or antitype of David. Truly, the more the
mind ponders over the combination of ideas which are gathered into this apparently brief and
superfluous message of Paul to Timothy, the more will it be struck with the beauty and
consolation it conveys. Now, I have dealt at sufficient length on the first head of discourse; and
much that I have advanced in illustration of the importance of the clause, of the seed of David,
applies equally to the other, according to my gospel, which I would, in the second place,
exhibit to you, as giving strength and emphasis to St. Pauls commemoration of the death and
resurrection of our Saviour. You remember the strong terms in which St. Paul, when writing to
the Corinthians, states the importance of the resurrection as an article of the Christian faith. He
may be said to resolve the whole of our religion, all its truth, all its value, all its beauty, into the
one fact that Christ Jesus had been raised from the dead. If Christ be not raised--thus it is he
speaks--your faith is in vain; you are yet in your sins: then they also which are fallen asleep in
Christ are perished. By stating the fact that life and immortality have been brought to light by
the gospel, to which I suppose St. Paul to allude when he speaks of Christ Jesus as raised from
the dead according to my gospel, I suppose him designing to remind his son Timothy, not so
much of the simple truth of the Saviours resurrection as of the colouring and character which
this event gave to the whole system of Christianity. (H. Melvill, B. D.)

The place of the resurrection of Jesus in the theology of the New Testament
The resurrection was far more than any mere sign, though so unique and remarkable. Like the
miracles of Christ, only in a still profounder measure, it was in itself a display of mercy--an
instrument of His mighty and beneficent mediation. When the apostles taught it they not only
bore witness, but they preached a gospel; they not only announced a wonderful fact, but they
presented that fact to men as in itself at the same time a measure of Divine grace. Apart from the
resurrection of Christ you could not construct the faith, impart the solace, urge the appeal, or
sway the inspiration of Christianity. It is not simply that there would be no sign, but there would
be no power. It is, so to speak, the blood which is the life, the blood that circulates through
every vein to every limb and member of the Christian system. This is the fact I want to impress
in my present discourse. Perhaps it will surprise you to hear my full belief that, but for the
resurrection, you would have had in your hands no such exposition as you now possess of who
and what Christ was and did for men. Christ Himself did not write any book about His life; not a
line. How, then, came we to know what we do about Him? Right down to the end of His life, to
the end of the Gospels, the disciples remained strangely ignorant of the great work their Master
came to achieve. Dull, ignorant, confused, bewildered, they were the last men in the world to
take up a forlorn cause, redeem it, and carry it to triumph. Contrast with this state of mind the
speech and conduct of those self-same men in the stirring scenes with which the Acts acquaint
us. You may search all literature, I believe, and you will not find a greater contrast. How did this
happen? The only book that gives the history lets us into the secret. I claim, then, on the
authority of this only history, to say that but for the resurrection of Jesus we had had no
portraiture of Christ, no Gospels, no Acts, no Epistles, setting Him forth to the world for its
salvation and joy. No other writers of the age have depicted Him; and these who have all refer
their knowledge and appreciation to the illumination of that Spirit whom He sent on His
exaltation to heaven. Again. It is the constant representation of the writers of the New
Testament that Christ offered Himself in some way as a sacrifice for sin, and that that offering
was presented in His death. But what had that sacrifice been without Christs revival from
death? With the greatest force does the letter to the Romans teach us, He was delivered for our
offences, and raised again for our justification. Paul does not hesitate to declare that apart from
it there is no pardon: If Christ be not raised, your faith is vain; ye are yet in your sins. Another
point of our precious faith at which the resurrection of Christ meets us with infinite power and
solace is seen at death, when we bury our dead out of sight, or are ourselves laid in the grave.
For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will
God bring with Him. None of the apostles had a higher standard of the Christian life than the
Apostle Paul; none more keenly realised its contrast with the former habits of sin, or more
acutely felt the struggle, fierce and constant, by which it alone was to be attained and
maintained; none more clearly perceived the organic relation of one part of that life to another;
and Paul strove by a most beautiful and expressive image to urge the believer to all vigilance and
mortification of unworthy impulse and passion in its culture. Christs death and resurrection
furnished the image. 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 we also should walk in newness of life,
etc. If Christ be not risen from the dead, the day of judgment, as solemnly delineated in the New
Testament, is denuded of many of its most sublime and thrilling features. There is no judgment-
seat of Christ; for though Christ has died, He has not risen and revived that He might be Lord
both of the dead and the living. Neither, for the same reason, can we look for His appearing, or
expect Him from heaven, since He is not gone thither. I should have to quote a vast number of
passages from all the great sections of the New Testament Scriptures were I to set forth the
claims, according to their teaching, of the Lord Jesus on our worship, His power and readiness
to hear our prayers and satisfy our trust. But these are obviously of no authority and service to
us if He did not rise from the grave. The writer to the Hebrews has repeatedly described Him as
seated at the right hand of God, but of course he is mistaken; Christ is in the grave. He has
imputed illimitable efficiency to His intercession. But he is mistaken; Christ is not capable of
making any intercession at all. Believers are designated by Paul as those who call upon the name
of the Lord Jesus Christ; but they were all deluded, for Christ was not risen nor ascended. Nor
would the example of Christ as an all-perfect pattern of holiness and love in a world governed by
infinite holiness and power occasion us less hopeless embarrassment, if He be not risen, than
the facts just dismissed. We should, in that case, have the frightful spectacle of a righteousness,
truth, goodness, and mercy that never faltered or failed expending themselves to the very
uttermost, and this without Divine acknowledgment and vindication. A greater shock to all
virtue could not be conceived. And in this instance it would be aggravated by the very measure
with which this Great Exemplar had indulged the hope of reward. The resurrection stands to us
a pledge and pattern of our own; and while our dust may await its final recovery, our spirits shall
be with Him. Nay, He will even be our convoy through the gates of death, and then receive us
into the mansions of His Fathers house, that where He is we may be also. (G. B. Johnson.)

My gospel
The apostle is not contrasting his gospel with that of other preachers, as if he would say,
Others may teach what they please, but this is the substance of my gospel; and Jerome is
certainly mistaken if what is quoted as a remark of his is rightly assigned to him by Fabricius, to
the effect that whenever St. Paul says according to my gospel he means the written gospel of
his companion St. Luke, who had caught much of his spirit and something of his language. It
would be much nearer the truth to say that St. Paul never refers to a written gospel. In every one
of the passages in which the phrase occurs the context is quite against any such interpretation
(Rom 2:16; Rom 16:25; cf. 1Ti 1:11). In this place the words which follow are conclusive:
Wherein I suffer hardship unto bonds, as a malefactor. How could he be said to suffer
hardship unto bonds in the Gospel of St. Luke? (A. Plummer, D. D.)

Each man has his own conception of the gospel

We may be sure, then, that the phrase my gospel is not used by St. Paul in the spirit either of
the Pharisee or of the bigot. He is not one who refuses to recognise the excellence in those who
may not exactly agree with him, or assumes that to him alone is committed a trustworthy form
of the faith. Nevertheless, the phrase has a distinct force of its own. It suggests that St. Paul
looked at the gospel from his own standpoint, and that the gospel as he represented it had
aspects differing somewhat from the same gospel as represented by others. We need not be
afraid to admit this. If you look at any great mountain from several points of view, its parts are
at once brought into varying relations to each other. Standing here you see clearly great peaks,
which from another position would be hidden. Nay, if you look at the same mountain from the
same standpoint at different times, it will present different aspects--now dim and mysterious in
the grey morning, and now rosy with the after-glow when the sun has set. Yet it is the same
mountain, presenting itself in varying guise to different spectators. So with St. Paul. When he
speaks of my gospel, it is not another gospel in the sense of being contradictory, or even
deficient as compared with the gospel proclaimed by other apostles. It is the same gospel, seen,
however, from his own standpoint--the gospel according to Paul. (T. B. Stephenson, D. D.)

The unity underlying the various conceptions of the gospel

The West Indies are a long chain of islands, seeming to be widely and completely separated
from each other, each one a lovely jewel resting on the heaving bosom of the sea. But if you look
below the surface of the ocean you discover that each of these islands is bound to all the others;
that they are, in fact, the topmost points of one long mountain chain which has been submerged.
So that whilst each island seems to be separate, all rest upon and are a part of the vast and
substantial unity which lies far below. My gospel: each one of the Churches may correctly use
the phrase, yet these are not many gospels, but in essence and substance one.

2TI 2:9
Wherein I suffer trouble, as an evil doer, even unto bonds; but the Word of God is not bound.

The Word of God is not bound

The apostle is imprisoned, but his tongue and his companions pen are free. He can still teach
those who come to him; can still dictate letters for others to Luke and the faithful few who visit
him. He has been able to influence those whom, but for his imprisonment, he would never have
had an opportunity of reaching--Roman soldiers, and warders, and officials, and all who have to
take cognisance of his trial before the imperial tribunal. The Word of God is not bound. While
he is in prison Timothy and Titus and scores of other evangelists and preachers are free, Those
who are left at large ought to labour all the more energetically and enthusiastically in order to
supply whatever is lost by the apostles want of freedom, and in order to convince the world that
this is no contest with a human organisation, or with human opinion, but with a Divine word
and a Divine Person. The Word of God is not bound, because His Word is the truth, and it is
the truth that makes men free. How can that of which the very essence is freedom, and of which
the attribute is that it confers freedom, be itself kept in bondage? (A. Plummer, D. D.)

Gods Word free

He perhaps changes the expression from my gospel to the Word of God in order to
indicate why it is that, although the preacher is in prison, yet his gospel is free, because the
Word which he preaches is not his own, but Gods. (A. Plummer, D. D.)

Suffering furthers the gospel

The sufferings of the witnesses for Christ was, and is at all times, one of the most powerful
agencies for the furtherance of the gospel (comp. Php 1:12-14; Col 1:24; 2Co 1:5-7). (Van
Oosterzee.)

Suffering for the gospel

I. The gospel may occasion trouble.

1. For it bruiseth Satans head, discovereth his plots, overturneth his kingdoms.
2. Besides, it pulleth down the pride of man, provoketh to repentance, presseth him to deny
himself, put confidence in Christ, and its worth is not known in the world.

II. The enemies of the church afflict the godly under a pretence of law.
1. For the conversation of the godly is holy, honest, harmless; that without such pretences
they could have no seeming cause to afflict them.
2. The wicked, in their generation, are wise; therefore, to cover and cloak their mischiefs
they must have some pretence of law.
 III. Godly preachers may have great persecutions.
1. Because not many wise, mighty, or noble men are called neither to embrace the gospel nor
preach it.
2. And godly preachers speak with power, curb mens raging corruptions, wound their
rebellious spirits, and never prophesy of peace unto them.

IV. The liberty of Gods word is greatly to be regarded.

1. For it is the instrumental cause of mans conversion.
2. It increaseth grace, supports in trouble, and directeth to heaven.
3. And by the Word are not our adversaries foiled?

V. The persecution of preachers doth not always infringe the liberty of the Word.
1. Because then the Lord hath a special care to His own cause.
2. The example of some will embolden others. (J. Barlow, D. D.)

The Word of God not bound

1. The first idea suggested by the words in their original connection is, that Pauls
incarceration did not hinder his own personal exertions as a preacher of the gospel. The
practical lesson taught by Pauls example, in this view of it, is obvious. It is a reproof of
our disposition to regard external disadvantages, restraints, and disabilities as either
affording an immunity from blame if we neglect to use the power still left us, or
discouraging the hope of any good effect from using it.
2. It was still true, however, that Pauls bonds diminished his efficiency. While he avoided
the extreme of abandoning all hope, he equally avoided that of foolishly imagining that
he could personally do as much for the diffusion of the gospel in his own hired house at
Rome, as in the wide sweep of his itinerant apostleship. His work, though not yet at an
end, was interrupted, and how should his lack of service be supplied? The answer is a
plain one: By the labours of others. This was a large ingredient in the cup of the apostles
consolation. He rejoiced not only in the labours of others during his comparative
inaction, but in that inaction as the occasion, the exciting cause, of other mens exertions.
Nay, he could even go so far as to consent to be wronged and dishonoured, if by that
means his ruling passion might be gratified (see Php 1:12-21). What is the principle
involved in this sublime profession of heroic devotion to the cause of Christ? Plainly this,
that while Paul was ever ready to magnify his office as apostle to the Gentiles, and
correctly appreciated both the honour and the difficulty of the work assigned to him, he
never dreamed that it was meant to be entirely dependent upon his individual activity. It
was not at himself, but at the word that he continually looked. Here, too, the lesson to
ourselves is obvious. The apostles example ought to shame us out of all undue reliance
upon certain human agencies and influences. Especially ought this to be the case in
relation to our own share of the work to be performed for the honour of God and the
salvation of the world.
3. One of the most important lessons, couched in this significant expression or deducible
from it, would be lost upon us if we went no further. I refer to the doctrine that the truth
of God is independent, not only of particular human agents, but of all human systems of
opinion, organisations, and methods of procedure. The Word of God is not bound or
restricted, in its salutary virtue, to the formal and appreciable power exerted upon
Churches and Christian communities, or through the ordinary modes and channels of
 religious influence, however great this power may be, however indispensable to the
completion of the work which God is working in our days. We may even admit that it is
relatively almost all, but it is still not quite all; and the residuary power may be greater,
vastly greater, than it seems to us before attentively considering the other less direct, less
formal, less appreciable ways, in which the Word of God, the truth revealed in Scripture,
is at this moment operating on the condition of society, apart from its constant and
direct communication through the pulpit, the school, and the religious press. These are
the agencies, indeed, by which sound doctrine is maintained in your Churches and
impressed upon your youth; and this, in its perfection, is the highest end that can be
wrought by the diffusion of the truth. But let us not forget that much may be effected
even when this highest end is not attained. In many a heresy, for instance, how much
truth maybe mingled, saving it from absolute corruption, and perhaps the souls of those
who hold it, from perdition. Infidelity, in all its forms, affects to treat religion with
contempt, as the offspring of ignorance; but its own discoveries are mere mutilations of
the truths which it has stolen from its despised enemy. The attempt of infidelity to do
away with the great doctrines of religion is the prowess of a dwarf mounting on a giants
shoulders to put out his eyes. The same thing is true as to those slighter and more trivial,
but for that very reason more effective, forms of unbelief, which are propagated, not in
philosophical abstractions, but in poetry, romance, and other current literature. The
novelist or journalist who, with a scorn of Christianity only to be equalled by his
ignorance of what it teaches, undertakes to Show his readers a more excellent way,
often brings them at last to some elementary truth, already wrought into the mind and
stamped upon the memory of every child who reads the Bible. What a tribute is this to
the pervading, penetrating force of truth, that it can find its way even into such dark
places, and at least serve to make the darkness visible! Look, too, at the schemes of civil
government and social order framed by irreligious men, or unbelievers in the Scriptures,
and observe these two facts easily established: that every departure from the lessons of
Gods Word is a demonstrable evil or defect in relation even to the lower object aimed at;
and that everything conducive to a good end in the system is an adaptation of some
Christian doctrine to a special purpose. It would be easy to pursue the same inquiry
through every field of science and every walk of art, and to show that even there the
Word of God has first been followed as a guide, and then expelled as an intruder; that its
light has first been used to kindle others, and then vain attempts made to extinguish it
for ever; in a word, that its enemies have first resorted to it in their time of need, and
then ungratefully forgotten or unblushingly denied the obligation. If this be a correct
view of the influence exerted even indirectly by the Word of God; if over and above its
certain and complete results, it shines through the interstices of unknown caverns, and
mitigates the darkness of unfathomed depths; if in fertilising one spot it sheds even a few
scattered but refreshing drops upon a multitude of others; if in doing all for some, it
incidentally does some for all, let me ask, in conclusion, What should be the practical
effect of this belief?
1. We need not tremble for the truth itself.
2. There is some hope for the world itself, and even for those parts of it, and those things in
it, which otherwise might seem to be confined to hopeless, irrecoverable ruin.
3. It may teach us a valuable lesson as to the true spirit of philanthropy, as being not a
formal, rigid, mathematical attempt to save mens souls by certain rules, and in the use
of certain ceremonial forms; but a generous, impulsive, and expansive zeal for the glory
of God in the salvation of the lost. And as the surest way of gaining this end, let us flood
the world with the pure and unadulterated Word of God. (J. A. Alexander, D. D.)
Not bound yet

I. IN WHAT SENSE IS IT TRUE, that the Word of God is not bound?

1. It is not bound so that it cannot be preached. Paul could preach it even when in bonds,
and he did preach it, so that the gospel was made known throughout Caesars palace, and
there were saints in the imperial household. Nineteen centuries after Paul we have still
an open Bible and a free pulpit. When Hamilton was burned in Scotland, there was such
an impetus given to the gospel through his burning that the adversaries of the gospel
were wont to say, Let us burn no more martyrs in public, for the smoke of Hamiltons
burning has made many eyes to smart until they were opened. So, no doubt, it always
was. Persecution is a red hand which scatters the white wheat far and wide.
2. The Word of God is not bound so as to be no longer a living, working power among
men. Sometimes the enemies of truth have thought that they had silenced the last
witness, and then there has been an unexpected outburst, and the old faith has been to
the front again. The enemies of the gospel have attempted also to bind it by the burning
of books. I have in my possession an early copy of Luthers sermons, and I was told how
very rare it was, because at first the circulation was forbidden, and afterwards they were
bought up and burned as soon as ever they were met with. And what did they do? They
only put fire into Luther when they burned his sermons; they drove him to be more
outspoken than he otherwise might have been, and so they helped the cause they thought
to destroy. As the sun is not blown out by the tempest, nor the moon quenched by the
night-damps, so is not the gospel destroyed by the sophistries of perverse minds.
3. The Word of God is not bound so that it cannel reach the heart. God has ways of reaching
the hardest hearts and melting them, and He can do it at moments when such a work is
least expected. Sometimes it happens to those whom we love that they are removed from
the means of grace, but even then the Word of God is not bound. Had we not, a little
while ago, an instance of one whom we were praying for at a prayer-meeting, and that
night, while we were praying, it was a moonlight night, and as he was walking the deck of
the ship, the Lord met with him? When no tongue was able to reach him, the memory of
what he had heard at home came over his soul, and he was humbled before God. I was
telling, just a little while ago, at our prayer-meeting, a very singular instance of how, just
lately, three or four sermons on Sunday evenings have been made most useful to a young
friend. He was going away to Australia unconverted, and without God. He went on board
to depart, and when the vessel steamed out of dock, it ran into another ship, and he was
obliged to wait and spend almost a month here, whilst the vessel was being repaired. The
Lord met with him on those Sunday nights, and he has gone now, leaving in his mothers
heart the sweet persuasion that he has found his mothers God. But sometimes we are
apt to think a case is more hopeless still, when, in addition to natural depravity, and the
absence of the means of grace, there springs up a scepticism, perhaps a downright
derision of the Word of God, and of things sacred. I knew a man who had lived a life of
carelessness and indifference, with occasional outbursts of drunkenness and other vices.
This man happened one day, on Peckham Rye, to hear a preacher say that if any man
would ask anything of God, He would give it to him. The assertion was much too broad,
arid might have done harm; but this man accepted it as a test, and resolved that he
would ask, and thus would see if there was a God. On the Saturday morning of that week,
when he was going early to his work, the thought came upon him, Perhaps there is a
God after all. He was ready to swoon as the possibility struck him, and there and then
he offered the test petition, concerning a matter which concerned himself and his fellow-
workmen. His prayer was granted in a remarkable manner, and he came then to be a
believer in God. He is more than that now, and has found his way to be a believer in all
 that God has spoken, and has found peace through believing in Jesus Christ.
4. It is not bound as to its power to comfort the soul.
5. The Word of God is not bound in the sense that it cannot be fulfilled. I now allude
principally to the promises and prophecies of Gods Word.
6. The Word of God is not bound so that it cannot endure and prevail unto the end.

II. What are the reasons why the word of God is not bound?
1. It is not bound, because it is the voice of the Almighty. If the gospel be indeed the gospel
of God, and these truths be a revelation of God, omnipotence is in them.
2. Moreover, the Holy Ghost puts forth His power in connection with the Word of God, and
as He is Divine He is unconquerable.
3. If you wanted another reason less strong than these two, I should say, How can it be
bound while it is so needful to men? There are certain things which if men want they
will have. I have heard say that in the old Bread Riots, when men were actually starving
for bread, no word had such a terribly threatening and alarming power about it as the
word Bread! when shouted by a starving crowd. I have read a description by one who
once heard this cry: he said he had been startled at night by a cry of Fire! but when he
beard the cry of Bread! Bread! from those that were hungry, it seemed to cut him like a
sword. Whatever bread had been in his possession he must at once have handed it out.
So it is with the gospel: when men are once aware of their need of it, there is no
monopolising it. None can make a ring or a corner over the precious commodity of
heavenly truth.
4. The Word of God is not bound, because, when once it gets into mens hearts, it works such
an enthusiasm in them that you cannot bind it. There is Master Bunyan; they have put
him in prison, and his family is nearly starving, and they bring him up, and they say,
You shall go out of prison, John, if you wont preach. Go home, and tag your laces, that
is what you have to do, and leave the gospel alone; what have you got to do with that?
But honest John answers, I cannot help it. If you let me out of prison to-day, I will
preach again to-morrow, by the help of God. I will lie here till the moss grows on my
eyelids, but I will never promise to cease preaching the gospel.

III. ONE OR TWO OTHER FACTS RUN PARALLEL TO THE TEXT. Paul is bound, but the Word of God
is not bound. Read it thus: the preacher has had a bad week, he is full of aches and pains, he
feels ill: but the Word of God is not ill. What will become of the congregation when a certain
minister dies? Well, he will be dead, but the Word of God is not dead. Oh, but the worker is so
feeble! The Word of God is net feeble. But the worker feels so stupid. But the Word of God is
not stupid. But the worker is so unfit. But the Word of God is not unfit. But you bitterly and
truthfully lament that Christian men are nowadays very devoid of zeal. All hearts are cold in
every place; the old fire burns low. But the Word of God is not cold, nor lukewarm, nor in any
way losing its old fire. Yes, says one, but I am disgusted with the cases I have lately met with
of false brethren. Yes, but the Word of God is not false. But they walk so inconsistently. I
know they do, but the Word of God is not inconsistent. But they say they have disproved the
faith. Yes, they have disproved their own faith, but they have not disproved the Word of God for
all that. Oh, but, says one, it is an awful thing to think of the spiritual ruin of so many that are
round about us, who bear the gospel, and yet after all wilfully refuse it, and die in their sins.
Truly this is a grievous fact: they appear to be bound by their sins like beasts for the slaughter,
but the Word of God is not bound or injured. It was said of old that it would be a sweet savour
unto God in them that are saved, and in them that perish--in the one a savour of life unto life,
and in the other a savour of death unto death. (C. H. Spurgeon.)
The Word of God not bound
Liberal Christianity may be defined, not as any belief, nor as any system of opinions, but as
something going deeper. It is a habit of mind; a way of considering all opinions as of secondary
importance; all outward statements, methods, operations, administrations, as not belonging to
the essence of religion. Liberal Christianity comes from that spiritual insight which penetrates
the shell and finds the kernel; sees what is the one thing needful, and discovers it to be not the
form, but the substance; not the letter, but the spirit; not the body, but the soul; not the outward
action, but the inward motive; net the profession, but the life. Liberal Christianity began when
the first struggle began between the spirit and the letter, and that was the great battle which
emancipated Christianity from Judaism. It was thought, at first, that the Word of God was
bound to Judaism, and that no man could be a Christian unless he were also a Jew. Paul rooted
that weed out of Christianity, and won for the whole Ethnic world--Greeks, Romans, Egyptians,
Persians, Hindoos, Germans--the right of becoming Christians at once, just as they were,
without first having to become Jews. But intolerance is the natural growth of strong soils. Out in
the West, when the primeval forest is felled, there comes up in regular order, a whole succession
of weeds, which are killed out, one after another, by culture. So it has been in the progress of
Christian civilisation. This progress has killed off, one afar another, a similar series of weeds
which came up in the Christian Church. The Jewish intolerance was the first weed. Paul weeded
the Church of that so thoroughly that it never came up again. The next weed was the Church
intolerance, which said, No man can be a Christian who is not a member of the Holy Roman
Catholic Church, and partakes of its sacraments, and submits to its authority. Martin Luther
weeded Christianity of this form of intolerance, and made it possible for man to be a Christian
without being a Roman Catholic. But not being as liberal a Christian as Paul, he left another
weed growing in its place--the weed of dogmatic intolerance. The dogmatists said, The Word of
God is not bound to the Roman Catholic Church; but it is bound to certain essential doctrines--
the Trinity, total depravity, the atonement, everlasting punishment. This weed has also been
nearly eradicated in our time. The principle of liberal Christianity has pervaded all
denominations. It has taken the shells and husks and outward coverings from the Word of God,
and these are now seen to be like those envelopes which God puts around the fruits of the earth,
until they are ripe, but which then are taken off and thrown away. Nothing abides, nothing is
permanent in Christianity, says Paul, but faith, hope, and love. The Word of God is not bound to
any Church or to any creed; it goes outside of all Churches and all creeds. The same cool breeze
which fans the hot cheeks of the labourers on the plains of Hindostan, sweeps on across the
Indian Ocean, gathering moisture as it goes, and pours it down in rain on the parched regions of
Central Africa. So God sends His prophets and teachers of truth to every race, to help them
according to their separate needs; sends some knowledge of Himself, some intuitions of duty,
some hopes of immortality, to all the children of men. The Word of God is not bound to the
Bible. It is not the prophecies of the Bible which are essential--for whether there be prophecies,
they shall fail. It is not its verbal inspiration which gives to it its supreme importance--for
whether there be tongues, they shall cease. Nor is its vitality even in the doctrinal truth it
teaches--for whether there be knowledge, it shall vanish away. But it is the faith, the hope, the
love which are in the Bible which will abide, and will cause the Bible to remain always a
permanent blessing to mankind. Nor is the Word of God bound to any belief we may have about
the outward history of Jesus--His miraculous birth, His own miracles, or any particular outward
facts of His life. The essential thing, even in His resurrection, is not the outward part of it, but
the inward part; not the particular way in which He arose, as that He did go up to a higher life;
that He is now alive, and that death has no dominion over Him. Faith in Christ is not believing
this or that fact about Him, but it is faith in Himself, faith in the truth and love, which are
incarnate in Him, and which were breathed forth in all He said and did and was. Deny His
miracles, if you please; you cannot deny the great miracle of His influence on mankind. Such a
vast effect must have its cause. If we have faith in the spirit of Jesus, in the Divine piety which
made Him the well-beloved Son, dwelling always in the bosom of the Father; in the Divine
charity which made Him the Friend and the Helper of the humblest of Gods children; if we have
faith in these as the true life to lead here and as salvation hereafter, then we have the real Word
of God in our hearts, and believe in the real Christ. Finally, the Word of God is not bound to any
particular religions experience. Men come to God in all sorts of ways--the important thing is to
come to Him. Some are converted suddenly; others grow up, by an insensible process, into the
love of God. God has a great many means of making men good. If a man find that formal and
regular prayers help him, let him pray that way. If he finds that he comes nearer to God by
endeavouring to live a pure and honest life, and leaning on Gods help to do it, let him pray that
way. He who loves truly prays well. Here is a poor woman who is obliged to be away from her
children all day, working hard for their support. When she comes home at night she finds that
her oldest boy has been sawing the wood and bringing the water, and that the oldest girl has
been taking care of the little children all the time she has been gone. That pleases her more than
all the affectionate words they could say to her. That is the best proof of their love. If we take
care of Gods poor, and His sick and His sorrowful children, that will be counted to us, I think,
for faith and prayer and conversion and piety. (J. Freeman Clarke.)

The Word of God not bound

I. BY ANY RESTRICTIONS IMPOSED BY GOD. God may permit certain circumstances, but He has
not imposed any restrictions. The Old Testament and New Testament, the voice of the prophets,
and of Him who is greater than prophets, alike concur (Psa 67:5; Psa 98:3; Isa 49:6; Mar 16:5).
The character of God, the end of the gospel, the state of man, confirm this.

II. BY ANY ARTIFICIAL OR CONVENTIONAL RESTRAINTS IMPOSED BY MAN. Look at the history and
progress of Christianity (Act 4:18; Act 5:28; Act 6:6; Act 12:24; Act 19:20); history of early
Church--Reformation--of missionary labours.

III. BY ANY DEGREE OF HUMAN GUILT OR DEPRAVITY. Look again at first days of gospel (Luk
15:2; Luk 19:1-11; Luk 23:39-44; 1Co 6:9-12. St. Paul himself a witness (1Ti 1:12-17). But if the
Word of God is not bound, why do not all men receive it, and live by it? Not because the gospel is
bound, but because the natural heart is bound. (E. A. Eardley-Wilmot, M. A.)

The invincibility of the Divine Word

As a word expresses a thought, and so places one in a definite relation to another, so the Word
of God is that by means of which He places Himself in a definite or thinkable relation to us. It is
an expression of the purpose of God; that purpose in accordance with which He seeks to place
Himself in a relation of abiding concord with the children of men, on the basis of which all men
may be brought into the perfect knowledge and love of God. By the declaration that the Word of
God is not bound, I understand the apostle to assert that this word, as a revelation of the
purpose of God to bless and save men, must infallibly succeed in making that purpose known,
and must also, from the very nature of the case, effect in some sense and way the realisation of
the purpose itself. In so far as the Word of God is concerned, there is nothing to prevent the
salvation and everlasting blessedness of every human being.
1. The Word of God is not bound by either of the two conditions of all created existence: the
conditions of time and space. The Word of God is not bound as regards time, because it
is the revelation of a purpose that runs through all time, originating in eternity and
reaching unto eternity. It is true that the revelation is made in time. It moves in the line,
 works on the plane, and manifests itself through the sphere of the natural World; still its
distinctive feature is this, that it is a revelation of that which exists in the supernatural:
and, therefore, while existing in time, it also transcends time, and cannot, in the whole
extent of its existence, be limited by time. And yet there are people who practically
believe that the Word of God is bound as regards time. What is the error of all
traditionalism, if it be not this, that nothing is good for us in the matter of religion, but
that which has been handed down to us as a finished result from the past; and that,
therefore, a new truth is necessarily not a truth at all, having no right to call itself a truth,
except on the explicit understanding of its being the merest echo of an idea uttered long
ago. Space, again, is that in which we have the notion of the comprehension of existence.
It is that in which all things exist, and are held together, each in its own place. Space
itself has no outline, but everything, as existing therein, has a Given outline, within
which it exists. But the Word of God is not bound as regards space. And yet there are
those who would confine the Word of God not merely to this earth, which is but a speck
in the boundlessness of space, but would limit it still further to some particular spot of
the earth. The people who believe in consecrated places, and make pilgrimages to them,
in the hope of getting spiritual benefit thereby, are the unhappy dupes of the delusion
that the Word of God is bound--bound as to place.
2. The Word of God is not bound by either of the two highest forms of supernatural
existence, viz., Christ and the Church, It is in the person of Jesus Christ that God has
placed Himself in a definite relation to us. Hence Christ is spoken of as the living or
incarnate Word, God manifest in the flesh. Is not the Word of God, then, it may be said,
as thus embodied in the person of Christ, in some sense limited or bound? It exists under
the conditions of human nature; appears in a particular country; is spoken in a particular
language; submits to the restrictions of a somewhat limited sphere, experience, and term
of life; and have we not in all this that which fulfils, in the most complete sense, the
notion of the conditioned or bound? In a word, is not the Incarnation at best a mere
anthropomorphism, under which we have only a partial view of God? To this objection it
may be answered in a general way that the supernatural is not necessarily bound when it
moves in the line, works on the plane, and manifests its power through the sphere of the
natural world, any more than a father is bound, when he freely stoops to take the hand of
his child, and keeps pace, for a time, with the shorter step of the little one, in order that
the child may ultimately be brought up, as nearly as possible, to the level of the father;
and no more is God, as the self-existent One, bound when He reveals Himself under the
forms of nature, or comes as Christ into a more definite relation to us, in order that we
may be able thereby to think ourselves up to the ideas of God. At the same time, it must
be admitted that if the supernatural came down into any form of permanent
subordination to the natural, it would undoubtedly to that extent be bound. Accordingly,
up to the time of the first advent, or prior to the ascension of our Saviour, to the right
hand of God in heaven, there was a sense in which the supernatural was bound, to some
extent, in its relation to the natural. That partial and temporary dispensation has given
place to the dispensation of the Spirit, under which those former limitations and
restrictions have passed away. If, then, the Word of God is no longer bound, even as it
was by the circumstances of our Saviours life upon the earth, how can it be bound by any
other individual, such as an infallible Head of the Church upon the earth, by an historical
succession of apostles, or priestly caste of any kind, in whose hands alone that Word is
supposed to reside, and by whom alone saving grace can be communicated to their
fellow-men? The exaltation of Christ to the right hand of God in heaven and to the
absolute supremacy of the whole world, puts an end for ever to all such pre tensions. But
the objection may still be pursued under the form of the Church. We require to lay hold
of some clear idea of the Church in its relation to the Word of God. Undoubtedly it is the
 Divinely-appointed expounder of that Word; but so long as the Church is broken up into
so many little sects, and so long as spiritual matters are disposed of by the merest
majority, it may be even of a sect, it is difficult to see how the whole truth of the Divine
word ever can be brought out before the world, the only organ through which the Holy
Spirit speaks in fullest form being a truly Catholic Church. In the existence, then, of such
a body there is no restraint put upon the Word of God, because the creed of that Church
would be the ever-growing and ever-brightening expression of the mind of God as
contained in the sacred Scriptures.
3. The Word of God is not bound by either of the two essential qualities of personal being;
viz., thought and speech. If every idea is the identity of a thinking subject and an object
thought, the one absolute law of thought is the law of identification. No doubt thought in
its course reveals a number of opposites or contradictories, but its last function is to
unite the whole. There cannot be legitimately different schools or types of thought, any
more than there can be different laws of thought in different individuals, or different
principles of understanding and reason in different parts of the world. Therefore, we
deem it a fallacy to say that men cannot attain to unanimity of sentiment in regard to the
highest of all subjects; because they have only to be true to the deepest principles of their
own intellectual being in order to come to the most perfect harmony in respect of all
these important matters. If so, the Word of God is not bound when it comes under the
conditions of human thought, seeing that, in its essential principles, it is one with the
very laws of thought themselves. But it may still be objected--and this is the last point
with which we have to deal--that if the Word is not bound by the limits and laws of
thought, it is so by the limits and laws of speech. As regards the Bible there need not be
much difficulty. It is simply a record of spiritual facts. It merely notes the different points
in the historical development of the Divine purpose. It professes, indeed, to be a veritable
history of the supernatural, as a phenomenon working itself out, in, and through the
natural. And it is altogether to be tested from the point of what it claims to be. The letter
of the Bible is no more a fetter on the living purpose of God than any word or letter is to
the thought of which it is the free and adequate expression. It is not so evident, however,
that the Word of God is not bound, when we come to the written creed of the Church;
and on that account some sections of the Church dispense altogether with a written
creed. It becomes, therefore, a question as to what the creed of the Church is, and what
the relation of the Church to her creed. And the whole question seems to resolve itself
into this--that on a basis of perfectly clear and immovable conviction, about which no
one can have any real difficulty, who believes in God at all, and without which the
Church, as a whole, can have no existence, every one ought to be free to carry out in
detail, to the minutest and remotest ramifications of thought, those subordinate shades
of spiritual life and conviction that belong to the experience of one individual as
compared with another. In such a case the creed would only be an arrangement, in their
simple and natural order, of the leading conceptions of Divine revelation; and thus the
whole mind of the Church would be left perfectly free to explore the depths, to bring out
the riches, and to reveal the glory of the Divine Word. (F. Ferguson.)

Gods Word not bound

Under the Church of Santa Maria via Lata, on the Corse, in Rome, is an ancient house which is
said to have been St. Pauls hired house, where be dwelt daring the two years of his abode in
the Imperial City; and where, as tradition says, he converted his keeper, a soldier named
Marcellus. In this house is to be seen an antique marble pillar and a rusty chain, hundreds of
years old, riveted into it, bearing the inscription: Sed verbum Dei non est alligatum--The
Word of God is not bound. Our Divine Master Himself was bound to the accursed tree, but His
gracious words are heard throughout the world. St. Pauls bonds turned out to the furtherance of
the gospel; and Gods Word is set free by the endurance and sufferings of its preachers. The
apostles manacled hand still pointed to the cross of his Divine Lord. When Admiral Ver Huce, a
Protestant of whom Buonaparte entertained the highest opinion, went over to London, a few
years after the battle of Waterloo, to represent the Bible Society of France, at the annual meeting
of the British and Foreign Bible Society, he and Admiral Gambler met on the platform. The last
time they had met was in deadly combat on the ocean; met as enemies, amidst the roar of
cannon and all the accompaniments of a bloody conflict. Now they met, not simply as friends,
but as brethren in the faith of a common Saviour, to advocate and help forward His glorious
reign of righteousness and peace. As the two brave old men rushed into each others arms, and
wept aloud, the immense assembly arose with one accord, profoundly moved by a spectacle so
unlooked for and so touching. Although the Bible is the best book in the world, it has always had
enemies who have tried to do away with its teachings, if they could not succeed in destroying it.
For three hundred years after our Saviour lived upon earth, the emperors of Rome did their
utmost to hinder the advance of the gospel, by shutting up its ministers in prison, or by putting
them to death. They stirred up dreadful persecutions against Christians, some of which lasted
ten years; and during one of these, more than a hundred and fifty thousand followers of Jesus
were slain. Diocletian was so confident that he had accomplished his purpose that he caused a
medal to be struck, bearing this inscription: The Christian religion is destroyed; and the
worship of the gods restored. After the overthrow of the Roman empire, and the rise of the
Papacy, stringent measures were inaugurated against the circulation of the Holy Scriptures.
Fulgentio once preached in Venice from the text, Have ye not read? If Christ were now to ask
you this question, said the bold friar, all the answer you could make would be, No, Lord, we
are not suffered to do so. On another occasion, when preaching on Pilates question, What is
truth? he told his hearers that he had been long searching for it, and had at last found it.
Holding up the New Testament, he said, Here it is in my hand! Then, returning it to his
pocket, he observed, with an arch look, The Book is prohibited! He was a little too
venturesome in his zeal for the truth, and was burned alive. In 1553, when Pope Julius

III. asked some of his counsellors as to the best mode of strengthening the Church, several
bishops gave him this advice--the original document being still in existence--We advise that as
little as possible of the gospel be read in the countries subject to your jurisdiction. The little
which is usually read at Mass is sufficient, and beyond that no one whatever must be permitted
to read. While men were contented with that little, your interests prospered; but when they read
more, they began to decay. A company of bigoted priests once met in Earl Street, Blackfriars,
London, to consult together concerning an edition of the Bible which Wyclif had just published
in the English tongue. As might be expected, they not only condemned this excellent clergyman
as a bad man, but they passed this resolution: The Bible is a dangerous book. It shall not be
circulated. These instances of the efforts made to suppress the Holy Scriptures might be
indefinitely multiplied; but, instead of dwelling on so painful a subject, let us rather ask, how
have such attempts succeeded? It is certainly a wonderful ordering of Providence, that on the
very spot where those misguided priests met to destroy the Bible, the building erected for The
British and Foreign Bible Society now rears its head. Aye, more than this, millions of copies of
the Word of God are scattered abroad, every year, in all the languages of the earth. In Rome
herself, where the Bible was so long a sealed book, it is now openly sold and distributed by
colporteurs; and within a stones throw of the place where St. Paul was imprisoned, a large
apartment has been fitted up, where multitudes of soldiers gather every night to listen to the
reading of the Bible, and to learn to read it for themselves. These men come from every part of
Italy, and are generally from the better classes of the peasantry. After staying in Rome for three
years, they will be removed to other parts of the kingdom, or go back to their homes, carrying
the Bible with them. M. Guizot, the famous French scholar and historian, on taking his seat as
president of The French Bible Society, in Paris, truthfully and forcibly remarked, The more
the Bible is contested, the greater the number of devoted defenders who arise to affirm it and to
send it forth. The Bible renews itself through trials, and its battles lead only to new conquests.
The Word of God is not bound to any person who preaches it. The weak and the unlearned
often confound the wise and the mighty. In 1821, some wretched slaves were crowded into a
Portuguese ship, on the coast of Guinea, and among them a boy of eleven, who, when the slaver
was captured by a British cruiser, was carried to England. The boy manifested such excellent
qualities of mind and heart that he was placed at school, where he occupied a high position in
his class, and became a tutor, and then a clergyman. He returned as a missionary to his native
land, and one of the first who heard the glad tidings of the gospel from his lips was his widowed
mother. Converts multiplied, and a bishop was needed to govern and instruct this new
community of Christians. All eyes were turned on Samuel Crowther; and on St. Peters day,
1864, in the grand old cathedral of Canterbury, the slave-boy was consecrated to the high office
which St. Paul himself had filled.
2. The Word of God is not bound to any form in which it is preached.
3. The Word of God is not bound to any time, place, or circumstance. (J. N. Norton.)

The Word of God not bound

When I was cast into prison all knew that I was locked up because I had read the Gospel,
said Ratushny, a Russian Christian. When I was locked up for the second time people wondered
again, and began to search after the gospel with greater zeal, and to read it. That is how our
doctrines have spread, and not, as some people think, through my having propagated it.
(Sunday at Home.)

Fame through opposition

In 1834, there was a little book published by the Abbe de la Manuals, entitled, The Words of a
Believer, which began to make some noise because of its Republican sentiments. The reigning
Pope, however, went out of his way to condemn it in an Encyclical letter, which gave it an
additional popularity, caused it to be widely read, and translated into the principal European
languages. (H. O. Mackey.)

Useful though in prison

The Earl of Derbys accusation in the Parliament house against Mr. Bradford was that he did
more hurt (so he called good evil) by letters and conferences in prison than ever he did when he
was abroad by preaching. (J. Trapp.)

2TI 2:10
I endure all things for the elects sake.

Gods chosen ones, whether already in the Church, or to be called into it afterwards.
(Speakers Commentary.)

The visible church for the sake of the elect

If we were asked what was the object of Christian preaching and instruction, what the office of
the Church, considered as the dispenser of the Word of God, I suppose we should not all return
the same answer. Perhaps we might say that the object of Revelation was to enlighten and
enlarge the mind, or to make us good members of the community. St. Paul gives us a reason in
the text different from any of those which I have mentioned. He laboured more than all the
apostles; and why? not to civilise the world, not to smooth the face of society, not to facilitate the
movements of civil government, not to spread abroad knowledge, not to cultivate the reason, not
for any great worldly object, but for the elects sake. And when St. Paul and St. Barnabas
preached at Antioch to the Gentiles, As many as were ordained to eternal life, believed. When
St. Paul preached at Athens, some mocked, others said, We will hear thee again, but certain
men clave unto him. And when he addressed the Jews at Rome, some believed the things which
were spoken, and some believed not. Such was the view which animated, first Christ Himself,
then all His apostles, and St. Paul in particular, to preach to all, in order to succeed with some.
Our Lord saw of the travail of tits soul, and was satisfied. St. Paul, as His servant and
instrument, was satisfied in like manner to endure all things for the elects sake; or, as he says in
another place, I am made all things to all men, that I might by all means save some. And such
is the office of the Church in every nation where she sojourns: she attempts much, she expects
and promises little. This is a great Scripture truth, which in this busy and sanguine day needs
insisting upon. There are in every age a certain number of souls in the world, known to God,
unknown to us, who will obey the truth when offered to them, whatever be the mysterious
reason that they do and others do not. These we must contemplate, for these we must labour,
these are Gods special care, for these are all things; of these and among these we must pray to
be, and our friends with us, at the Last Day. In every nation, among many bad, there are some
good; and, as nations are before the gospel is offered to them, such they seem to remain on the
whole after the offer--many are called, few are chosen. And to spend and be spent upon the
many called for the sake of the chosen few is the office of Christian teachers and witnesses. That
their office is such seems to be evident from the existing state of Christian countries from the
first. Christianity has raised the tone of morals, has restrained the passions, and enforced
external decency and good conduct in the world at large. Still, on the whole, the great multitude
of men have to all appearance remained, in a spiritual point of view, no better than before. Trade
is still avaricious, not in tendency only, but in fact, though it has heard the gospel; physical
science is still sceptical as it was when heathen. Lawyers, soldiers, farmers, politicians, courtiers,
nay, shame to say, the priesthood, still savour of the old Adam. Human nature remains what it
was, though it has been baptized; the proverbs, the satires, the pictures, of which it was the
subject in heathen times, have their point still. The knowledge of the gospel then has not
materially changed more than the surface of things. Our Saviours words, spoken of the apostles
in the first instance, relate to the Church at large--I pray not for the world, but for them which
Thou has given Me, for they are Thine. In like manner St. Paul says that Christ came, not to
convert the world, but to purify unto Himself a peculiar people, zealous of good works; not to
sanctify this evil world, but to deliver us out of this present evil world according to the will of
God and our Father. This has been the real triumph of the gospel, to raise those beyond
themselves anti beyond human nature, in whatever rank and condition of life, whose wills
mysteriously co-operate with Gods grace, who, while God visits them, really fear and really obey
God, whatever be the unknown reason why one man obeys Him and another not. It has laboured
for the elect, and it has succeeded with them. This is, as it were, its token. An ordinary kind of
religion, praiseworthy and respectable in its way, may exist under many systems; but saints are
creations of the gospel and the Church. Not that such a one need in his lifetime seem to be more
than other well-living men, for his graces lie deep, and are not known and understood till after
his death, even if then. But in process of time, after death, their excellence perhaps gets abroad;
and then they become a witness, a specimen of what the gospel can do. There are many reasons
why Gods saints cannot be known all at once;--first, as 1 have said, their good deeds are done in
secret. Next, good men are often slandered; they are mistaken by those, whom they offend by
their holiness and strictness. Then, again, their intentions and aims are misunderstood. It is no
triumph, then, for unbelievers that the gospel has not done what it never attempted. From the
first it announced what was to be the condition of the many who heard and professed it--Many
are called, few are chosen. Though we laboured ever so much, with the hope of satisfying the
objector, we could not reverse our Saviours witness, and make the many religious and the bad
few. We can but do what is to be done. We cannot destroy the personal differences which
separate man and man; and to lay it as a fault to baptism, teaching, and other ministrations, that
they cannot pass the bounds predicted in Gods Word, is as little reasonable as attempting to
make one mind the same as another. There is nothing to hinder the poorest man from living the
life of an angel, living in all the unearthly contemplative blessedness of a saint in glory, except so
far as sin interferes with it. I mean, it is sin, and not poverty which is the hindrance. Such is the
case with the poor; now, again, take the case of those who have a competency. They too are
swallowed up in the cares or interests of life as much as the poor are. While want keeps the one
from God by unsettling his mind, a competency keeps the other by the seductions of ease and
plenty. The poor man says, I cannot go to Church or to the Sacrament of the Lords Supper, till
I am more at ease in my mind; I am troubled, and my thoughts are not my own. The rich man
does not make any excuses,--he comes; but his heart goeth after his covetousness. No; such a
one may be far other than a mere man of the world,--he may be a religious man, in the common
sense of the word; he may be exemplary in his conduct, as far as the social duties of life go; he
may be really and truly, and not in pretence, kind, benevolent, sincere, and in a manner serious;
but so it is, his mind has never been unchained to soar aloft, he does not look out with longing
into the infinite spaces in which, as a Christian, he has free range. A sort of ordinary obedience
suffices them as well as the poor. Alas! and is it so? is the superhuman life enjoined on us in the
gospel but a dream? is there no meaning in our own case, of the texts about the strait gate and
the narrow way, and Marys good part, and the rule of perfection, and the saying which all
cannot receive save they to whom it is given? God grant to us a simple, reverent, affectionate,
temper, that we may truly be the Churchs children, and fit subjects of her instructions! (J. H.
Newman, M. A.)

Sufferings on behalf of the elect

The question doubtless arises, does St. Paul here, and also in Col 1:24, regard his own
afflictions as a part of the redemptive suffering by which the elect should receive the gift of
Christs salvation and inherit their eternal glory? This would, undoubtedly, contradict the whole
tenor of his teaching elsewhere. Was Paul crucified for you? rings out (in 1Co 1:13) his own
indignant disclaimer of any such position. Still he does assert his hope and conviction that direct
and positive advantages may accrue to the elect of God from his own sufferings. The salvation
is in Christ Jesus; still there are things lacking in the afflictions of the Lord which he and
other saints are called upon to supplement, to fill up from another source. They are to be filled
up in the persons of the members of Christs suffering body. Because these bitter sorrows
effectuate or tend to produce a closer resemblance to Christ, because they may lead to a more
intense consecration on the part of the elect of God, he willingly endures them all. We take it
that these of Christ are not His atoning or sacrificial agonies, but all the contumely
and repression which He endured for us and with us, and also which He endured for us and with
us, and also which He, in sublime sympathy, continues to suffer in His body the Church, and
which will not be completed until the last battle has been fought and the last enemy overcome.
Thus the Lord dignifies every patiently borne cross, every holy death, as part of His own
affliction for the sake of the elect. (H. R. Reynolds, D. D.)

The redemptive end of affliction

I. Afflictions are the more willingly sustained when they further the liberty of the Gospel.
1. For when the Word runs the plots of the wicked are prevented.
 2. The wandering sheep gathered.
3. The body of Christ perfected.
4. The kingdom of God enlarged.

II. A grown Christian can suffer all kinds of afflictions.

1. For experience have taught him that afflictions are good for him.
2. Many acts make a habit; whence it falls out that tribulation worketh patience.
3. He believeth that though sorrows be bitter at the entrance, they shall be sweet in the end.
4. The Lord assisteth him, by whose strength he can do and suffer all things.

III. THERE BE AN ELECT PEOPLE. Now concerning the elect, two things are not unworthy of our
consideration--the one, their number, the other their prerogatives. For their number absolutely
taken is great. The prerogatives are many, and all excellent, which are proper to the elect, for
they be the objects of Gods love. The redeemed of His Son; temples of the Spirit; and co-heirs
with Christ of all things.

IV. All the goodness of our sufferings is in respect of their ground and end.

V. OF THE TWO, A TRUE CHRISTIAN MAN HAD RATHER SAVE SOULS THAN PROSPER IN THIS WORLD.
For such know, that to save a soul is more worth than to win the world; and that they shall shine
as the sun for ever and ever. (J. Barlow, D. D.)

A noble purpose
A mans purpose in life should be like a river which was born of a thousand little rills in the
mountains; and when at last it has reached its manhood in the plain, though, ii you watch it, you
shall see little eddies that seem as if they had changed their minds, and were going back again to
the mountains, yet all its mighty current flows, changeless, to the sea. If you build a dam across
it, in a few hours it will go over it with a voice of victory. If tides check it at its mouth, it is only
that when they ebb it can sweep on again to the ocean. So goes the Amazon or Orinoco across a
continent--never losing its way or changing its direction for the thousand streams that fall into it
on the right hand and on the left, but only using them to increase its force, and bearing them
onward in its resistless channel. (H. W. Beecher.)

Supporting others
A curious old tree that supports other trees is described in a South American journal. It is
stated that in Columbus there is a china tree that grew up very tall. Several years ago the top was
taken off, leaving the main trunk of the tree about twenty feet high. On the top it has become
somewhat decayed, but is making up for lost life by supporting a young forest. There are several
different shrubs growing on its top, among others an evergreen three or four feet in height, a
blackberry bush, which has put on leaves and flowers, and a water-oak which is about two
inches in circumference. It is said that the spectacle is a very remarkable one, and
arboriculturists take great interest in it. The old tree is a type of many lives. When God has
withdrawn one of His children from active service, he is frequently able to continue his
usefulness in another way, by supporting others, lifting them nearer to Heaven and sustaining
them with his own stalwart spiritual growth.
Enduring for the elects sake
An ordinary person may rest in his bed all night, but a surgeon will be called up at all hours; a
farming-man may take his ease at his fireside, but if he becomes a shepherd he must be out
among the lambs, and bear all weathers for them; even so doth Paul say, Therefore I endure all
things for the elects sake, that they may also obtain the salvation which is in Christ Jesus with
eternal glory. (C. H. Spurgeon.)

Suffering to help others

Suppose that by some painful operation you could have your right arm made a little longer; I
do not suppose you would care to go under the operation; but if you foresaw that by undergoing
the pain you would be enabled to reach and save drowning men who else would sink before your
eyes, I think you would willingly bear the agony, and pay a heavy fee to the surgeon to be thus
qualified for the rescue of your fellows. Reckon, then, that to acquire soul-winning power you
will have to go through fire and water, through doubt and despair, through mental torment and
soul distress. (C. H. Spurgeon.)

The believers salvation obtained by Christ and connected with glory

I. Let us consider the nature of this salvation.

1. It is a salvation from the condemnation of a broken law.
2. It is a salvation from the power and dominion of sin.
3. It is a salvation from the bondage of Satan.
4. It is a salvation from the temporary triumphs of the grave.

II. LET US INQUIRE IN WHAT RESPECTS THIS SALVATION IS IN CHRIST JESUS. Because it was with
His Son Christ Jesus that God was pleased to enter into covenant, respecting human
redemption, before the world was.

III. Let us glance at the eternal glory with which this salvation is connected.
1. The persons of the saints will then be glorious. The body will be no longer subject to
hunger and thirst, to pain and weariness, or to disease and decay. And then in respect to
the soul, it will be formed after the Divine image, in righteousness and true holiness,
made to partake, so far as a finite creature is capable, of the image of God.
2. The mansions of which the redeemed shall take possession will be glorious.
3. The society to which they will be admitted will be glorious.
4. The employments of the believer will be glorious. (Essex Congregational
Remembrancer.)

That they may also obtain salvation.--Rather, that they also may; they as well as we.
(Speakers Commentary.)

Salvation in Christ
Having Christ we have salvation also, while without receiving Christ Himself we can not have
the salvation. Having the fountain we have its issuing streams. Cut off from the fountain the
streams will not flow to us. Christ offers Himself to be the Bridegroom of the soul. The mistake
is that of seeking the salvation instead of seeking the Saviour. Just the same mistake that the
affianced would make if she should seek to have the possessions of him to whom she was
engaged made over to her from him, without their union in wedlock, instead of accepting his
offer of himself, and having the hymeneal bond completed by which he and all he has would
become hers. (W. E. Boardman.)

Salvation

I. The nature of salvation.

1. Salvation is the great and constant theme of the whole Bible,
2. Salvation is a word of pleasing import.
3. Salvation is a full and complete deliverance from all past guilt and condemnation.
4. Salvation is a glorious deliverance from all the miseries of sin and the bondage of Satan.
5. Salvation is a deliverance from the envenomed sting of death.
6. This salvation is a deliverance from the resurrection of damnation, the horrors of the
judgment, and the miseries of the lost in hell. Now for the peculiar characteristics of this
salvation.
(1) It is free.
(2) Suitable.
(3) Present.
(4) Gracious.
(5) Eternal.

II. The author and source of salvation. It is Christ Jesus.

III. LET US POINT OUT ITS METHOD. Some persons try to mystify the plan. But it is simple. The
way is easy. Some want to purchase the gift of salvation, but it is not to be bought. It is here--
Look unto Me, and be ye saved, all ye ends of the earth. Turn your eyes from the world and sin,
and, by faith, LOOK TO CHRIST! (R. Key.)

Heaven, or the final happiness of the righteous

Let us attend to what notices we can gain from the scriptures of truth of the heavenly state, as
coming under the notion of salvation and glory. Each of these sometimes is put alone for the
whole of it; but being here joined together, they make the description of it more complete; the
former directly signifies the negative part, a deliverance from all evil, and the latter the positive,
the possession of the highest and greatest good our nature is capable of. And how significantly
and emphatically is this salvation with eternal glory said to be in Christ Jesus? It is in Him, as
possession purchased, in whose right we can only obtain it. It is in Him as an inheritance kept in
truth, and to be conveyed by Him to the appointed heirs. It is in Him as the grand Exemplar in
His human nature of the complete and final happiness of the saints. It is in Him both as a
beatific object, and as a perpetual medium through which the blessed will see and enjoy God.

I. The Christian shall obtain instantly on his arrival at heaven, and everlastingly possess, a
complete salvation, a perfect freedom from all manner of evil.
1. In heaven there will be a perfect and eternal salvation from all sin.
2. The salvation of heaven will be an absolute and perpetual deliverance from the
temptations of Satan. In heaven, too, all wicked men, as well as evil angels, shall cease
from troubling or tempting; for there shall be none of them there, no more than any
matter of temptation in that blessed world.
3. This salvation will be a deliverance from all natural weaknesses; from slowness of
 apprehension, errors of judgment, slipperiness of memory, levity of will, a rashness or
tardiness in resolving, and a heaviness in acting.
4. It will be a deliverance from all the diseases and pains which attend our mortal frame,
together with the great variety of disagreeable accidents our life on earth is continually
liable to.
5. It will be a deliverance from all Gods wrath and anger.
6. It is a deliverance from all relative and sympathising sufferings and sorrows.
7. It will be a deliverance from death. But it is time now to say somewhat--

II. Of the positive felicity of the heavenly world, of which the less will suffice, as several of its
ingredients are easily understood from the evils and miseries which they stand in opposition to,
and because we can have but a general idea of this part, rather knowing what heaven is not, than
what in particular it is. However, what belongs to this state is all great, excellent and glorious. It
is glory itself. Now, the glory which continues the heavenly happiness is both objective and
subjective, and these reciprocally influencing each other and inseparably concurring to form it.
There is a glory without, objects of unspeakable lustre and glory which will be exhibited and
presented to the saints in heaven to converse with. And there will be a glory within themselves.
All the parts and powers of their nature will be rendered inexpressibly glorious, as by an
elevation of them into a fitness to converse with the glorious objects before them, so by an actual
exercise on them and the most satisfying gratification by them. Hence the frequent expression in
Scripture of their happiness in heaven is their being glorified. And it is the glory of God either
way, as it is often called. He realms all the glory of heaven; He is the principal object Himself of
the saints beatific converse, and He forms all the other objects, as well as themselves, glorious.
And here we may observe that all these glories will be revealed in a propitious and amiable light.
God will manifest Himself to His saints as their own God, and all His perfections and operations
are arrayed in love. No room will be left for terror and dismay from the full blaze of His Majesty
above, as but a few beams of it breaking in on some of His people here have oppressed their
souls with the most dreadful apprehensions. Again, the revelation of heavenly glories will be
made to the blessed in a measure exactly suited to their faculties and capacities. There will be no
deficiency to cause an uneasy and an unsatisfied craving; no excess to overpower and exhaust
the spirits.
1. There will be a perfect knowledge in heaven: a knowledge in the very best manner of the
best and noblest things. This knowledge will in a great measure be intuitive, and so
consequently very comprehensive, easy, clear, and satisfying.
2. In heaven there will be a perfect rectitude, and regular harmony in all the powers of the
soul. As the understanding clearly and steadily beholds the beauties of holiness, the soul
will naturally take and keep a correspondent impress, and be satisfied with this Divine
likeness.
3. In consequence of this, the active powers will be fully and most delightfully employed in
the incessant praises of God and of the Lamb, and in whatever unknown services may be
assigned them, all noble and pleasurable. (J. Hubbard.)

2TI 2:11-12
If we be dead with Him, we shall also live with Him.

Union with Christ in death and life

 I. The first branch of this faithful saying is, If we be dead with Him, we shall also live with
Him. There seem to be two ways chiefly in which the soul is dead with Christ. If we look at the
operation of the law as a manifestation of the justice of God, the law was the cause of the death
of Christ--that is to say, the law being broken by the Church in whose place Christ stood, He, as
a Substitute and a Surety, stood under its curse, and that curse was death. If, then, we are to die
with Christ, we must die under the law just as Jesus died under the law, or else there is no union
with Christ in His death. But further, Christ died under the weight of sin and transgression.
Every living soul then that shall die with Christ spiritually and experimentally, must die too
under the weight of sin--that is, he must know what it is so to experience the power and
presence of sin in his carnal mind, so to feel the burden of his iniquities upon his guilty head,
and to be so overcome and overpowered by inward transgression, as to be utterly helpless, and
thoroughly unable to deliver himself from the dominion and rule of it in his heart. But there is
another way in which the soul dies with Christ. Christ not only died under the law and died
under sin, but He died unto the law, and He died unto sin. But in living with Christ, there will
be, if I may use the expression, a dying life, or a living death, running parallel with all the
experience of a child of God, who is brought to some acquaintance with the Lord Jesus. For
instance, the apostle says, I am crucified with Christ, nevertheless I live; yet not I, but Christ
liveth in me.

II. But we go on to consider another branch of this vital union with Christ. If we suffer, we
shall also reign with Him. There can be no suffering with Christ, until there is a vital union with
Christ; and no realisation of it, until the Holy Ghost manifests this vital union by making Christ
known, and raising up faith in our hearts, whereby He is embraced and laid hold of. And there is
no reigning with Christ, except there first be a suffering with Christ. I believe that reigning
not only signifies a reigning with Him in glory hereafter, but also a measure of reigning with
Him now, by His enthroning Himself in our hearts.

III. If we deny Him, He also will deny us, that is the next branch. The words have a twofold
meaning; they apply to professors, and they apply to possessors. There were those in the Church
who would deny Him, for there were those who never knew Him experimentally, and when the
trial came, they would act as Judas acted. And then there were those who were real followers of
Him, but when put to the test might act as Peter acted. (J. C. Philpot.)

Christ and the Christian

In matters of great worth and difficulty prefaces are used: so here. Whence observe we, that--

I. Afflictions are not easy to be endured,

II. Gods word is faithful.

III. Christ and a Christian are fellow-sufferers.

IV. Christ and a christian shall live together. (J. Barlow, D. D.)

Dead with Christ

In the fourth century a young earnest disciple sought an interview with the great and good
Macarius, and asked him what was meant by being dead to sin. He said, You remember our
brother who died and was buried a short time since. Go to his grave, and tell him all the unkind
things you ever heard of him. Go, my son, and hear what he will answer. The young man
doubted whether he understood; but Macarius only said, Do as I tell you, my son; and come
and tell me what he says. He went, and came back, saying, I can get He reply; he is dead. Go
again, and try him with flattering words--tell him what a great saint he was, what noble work he
did, and how we miss him; and come again and tell me what he says. He did so, but on his
return said, He answers nothing, father; he is dead and buried. You know now, my son, said
the old father, what it is to be dead to sin, dead and buried with Christ. Praise and blame are
nothing to him who is really dead and buried with Christ. (Christian Herald.)

Dead with Christ

Believe, my dear Pris, what I am just beginning to learn, and you knew long ago, that the
death of Christ is far, very far, more than a mere peace-making, though that view of it is the root
of every other. But it is actually and literally the death of you and me and the whole human race;
the absolute death and extinction of all our selfishness and individuality. So St. Paul describes it
in Rom 6:1-23. and in every one of his Epistles. Let us believe, then, what is the truth and no lie-
-that we are dead, actually, absolutely dead; and let as believe further that we are risen and that
we have each a life, our only life, a life not of you nor me, but a universal life--in Him. He will
live in us and quicken us with all life and all love; will make us understand the possibility, and,
as I am well convinced, experience the reality, of loving God and loving our brethren. (F. D.
Maurice to his sister.)

Suffering and reigning with Jesus

I. SUFFERING WITH JESUS, AND ITS REWARD. To suffer is the common lot of all men. It is not
possible for us to escape from it. We come into this world through the gate of suffering, and over
deaths door hangs the same escutcheon. If, then, a man hath sorrow, it doth not necessarily
follow that he shall be rewarded for it, since it is the common lot brought upon all by sin. You
may smart under the lashes of sorrow in this life, but this shall not deliver you from the wrath to
come. The text implies most clearly that we must suffer with Christ in order to reign with Him.
1. We must not imagine that we are suffering for Christ, and with Christ, if we are not in
Christ.
2. Supposing a man to be in Christ, yet it does not even then follow that all his sufferings are
sufferings with Christ, for it is essential that he be called by God to suffer. If a good man
were, out of mistaken views of mortification and self-denial, to mutilate his body, or to
flog his flesh, aa many a sincere enthusiast has done, I might admire the mans fortitude,
but I should not allow for an instant that he was suffering with Christ.
3. Again, in troubles which come upon us as the result of sin, we must not think we are
suffering with Christ. When Miriam spoke evil of Moses, and the leprosy polluted her,
she was not suffering for God. When Uzziah thrust himself into the temple, and became a
leper all his days, he could not say that he was afflicted for righteousness sake. If you
speculate and lose your property, do not say that you are losing all for Christs sake;
when you unite with bubble companies and are duped, do not whine about suffering for
Christ--call it the fruit of your own folly. If you will put your hand into the fire and it gets
burned, why, it is the nature of fire to burn you or anybody else; but be not so silly as to
boast as though you were a martyr.
4. Be it observed, moreover, that suffering such as God accepts and rewards for Christs
sake, must have Gods glory as its end.
5. I must mind, too, that love to Christ, and love to His elect, is ever the main-spring of all
my patience; remembering the apostles words, Though I give my body to be burned,
 and have not charity, it profiteth me nothing.
6. I must not forget also that I must manifest the spirit of Christ, or else I do not suffer with
Him. I have heard of a certain minister who, having had a great disagreement with many
members in his church, preached from this text, And Aaron held his peace. The sermon
was intended to pourtray himself as an astonishing instance of meekness; but as his
previous words and actions had been quite sufficiently violent, a witty hearer observed,
that the only likeness he could see between Aaron and the preacher was this, Aaron held
his peace, and the preacher did not. I shall now very briefly show what are the forms of
real suffering for Jesus in these days.
(1) Some suffer in their estates. I believe that to many Christians it is rather a gain than a
loss, so far as pecuniary matters go, to be believers in Christ; but I meet with many
cases--cases which I know to be genuine, where persons have had to suffer severely
for conscience sake.
(2) More usually, however, the suffering takes the form of personal contempt.
(3) Believers have also to suffer slander and falsehood.
(4) Then again, if in your service for Christ you are enabled so to sacri fice yourself, that
you bring upon yourself inconvenience and pain, labour and loss, then I think you
are suffering with Christ.
(5) Let us not forget that contention with inbred lusts, denials of proud self, resistance of
sin, and agony against Satan, are all forms of suffering with Christ.
(6) There is one more class of suffering which I shall mention, and that is, when friends
forsake, or become foes. If you are thus called to suffer for Christ, will you quarrel
with me if I say, in adding all up, what a very little it is compared with reigning with
Jesus! For our light affliction, which is but for a moment, worketh for us a far more
exceeding and eternal weight of glory. When I contrast our sufferings of to-day with
those of the reign of Mary, or the persecutions of the Albigenses on the mountains, or
the sufferings of Christians in Pagan Rome, why, ours are scarcely a pins prick: and
yet what is the reward? We shall reign with Christ. There is no comparison between
the service and the reward. Therefore it is all of grace. We are not merely to sit with
Christ, but we are to reign with Christ.

II. DENYING CHRIST, AND ITS PENALTY. If we deny Him, He also will deny us, In what way
can we deny Christ? Some deny Him openly as scoffers do, whose tongue walketh through the
earth and defieth heaven. Others do this wilfully and wickedly in a doctrinal way, as the Arians
and Socinians do, who deny His deity: those who deny His atonement, who rail against the
inspiration of His Word, these come under the condemnation of those who deny Christ. There is
a way of denying Christ without even speaking a word, and this is the more common. In the day
of blasphemy and rebuke, many hide their heads. Are there not here some who have been
baptized, and who come to the Lords table, but what is their character? Follow them home. I
would to God they never had made a profession, because in their own houses they deny what in
the house of God they have avowed. In musing over the very dreadful sentence which closes my
text, He also will deny us, I was led to think of various ways in which Jesus will deny us. He
does this sometimes on earth. You have read, I Suppose, the death of Francis Spira. If you have
ever read it, you never can forget it to your dying day. Francis Spira knew the truth; he was a
reformer of no mean standing; but when brought to death, out of fear, he recanted. In a short
time he fell into despair, and suffered hell upon earth. His shrieks and exclamations were so
horrible that their record is almost too terrible for print. His doom was a warning to the age in
which he lived. Another instance is narrated by my predecessor, Benjamin Keach, of one who,
during Puritanic times, was very earnest for Puritanism; but afterwards, when times of
persecution arose, forsook his profession. The scenes at his deathbed were thrilling and terrible.
He declared that though he sought God, heaven was shut against him; gates of brass seemed to
be in his way, he was given up to overwhelming despair. At intervals he cursed, at other intervals
he prayed, and so perished without hope. If we deny Christ, we may be delivered to such a fate.
(C. H. Spurgeon.)

Deniers of Christ

I. Difficult duties are greatly to be pressed.

II. To conceive the estate of a Christian is to have an eye to his latter end.

III. GODS METHOD AND THE DEVILS DIFFER. He begins with death, ends with life: but Satan
the contrary.

IV. Christ is not to be denied.

V. The deniers of Christ shall de denied. Helps against this sin--

1. Deny thyself.
2. Never dispute with flesh and blood.
3. Look not on death as death: but on Gods power, which is manifest in our weakness.
4. Consider the examples of so many martyrs. (J. Barlow, D. D.)

The encouragement to suffer for Christ, and the danger of denying Him
It is a faithful saying. This is a preface used by this apostle to introduce some remarkable
sentence of more than ordinary weight and concernment. I shall begin with the first part of this
remarkable saying: If we be dead with Him, we shall also live with Him; if we suffer, we shall
also reign with Him.
1. What virtue there is in a firm belief and persuasion of a blessed immortality in another
world, to support and bear up mens spirits under the greatest sufferings for
righteousness sake; and even to animate them, if God shall call them to it, to lay down
their lives for their religion.
2. How it may be made out to be reasonable to embrace and voluntarily to submit to present
and grievous sufferings, in hopes of future happiness and reward; concerning which we
have not, nor perhaps are capable of having, the same degree of certainty and assurance
which we have of the evils and sufferings of this present life. Now, granting that we have
not the same degree of certainty concerning our future happiness that we have of our
present sufferings, which we feel, or see just ready to come upon us; yet prudence
making it necessary for men to run this hazard does justify the reasonableness of it. This
I take to be a known and ruled case in the common affairs of life and in matters of
temporal concernment; and men act upon this principle every day. The matter is now
brought to this plain issue, that if it be reasonable to believe there is a God, and that His
providence considers the actions of men; it is also reasonable to endure present
sufferings, in hope of a future reward: and there is certainly enough in this case to govern
and determine a prudent man that is in any good measure persuaded of another life after
this, and hath any tolerable consideration of, and regard to, his eternal interest. In the
virtue of this belief and persuasion, the primitive Christians were fortified against all that
the malice and cruelty of the world could do against them; and they thought they made a
 very wise bargain, if through many tribulations they might at last enter into the kingdom
of God; because they believed that the joys of heaven would abundantly recompense all
their sorrows and sufferings upon earth. And so confident were they of this, that they
looked upon it as a special favour and regard of God to them, to call them to suffer for
His name. So St. Paul speaks of it (Php 1:29). If we could compare things justly, and
attentively regard and consider the invisible glories of another world, as well as the
things which are seen, we should easily perceive that he who suffers for God and religion
does not renounce happiness; but puts it out to interest upon terms of the greatest
advantage. I shall now briefly speak to the second part of this remarkable saying in the
text. If we deny Him, He also will deny us; to which is subjoined in the words
following, if we believe not; , if we deal unfaithfully with Him; yet
He abideth faithful, He cannot deny Himself; that is, He will be constant to His word,
and make good that solemn threatening which He hath denounced against those who,
for fear of suffering, shall deny Him and His truth before men (Mat 10:33). If fear will
move us, then, in all reason, that which is most terrible ought to prevail most with us,
and the greatest danger should be most dreaded by us, according to our Saviours most
friendly and reasonable advice (Luk 12:4-5.) (J. Tillotson, D. D.)

If we suffer, we shall also reign with Him.

Suffering with Christ

In the olden time when the gospel was preached in Persia, one Hamedatha, a courtier of the
king, having embraced the faith, was stripped of all his offices, driven from the palace, and
compelled to feed camels. This he did with great content. The king passing by one day, saw his
former favourite at his ignoble work, cleaning out the camels stables. Taking pity upon him he
took him into his palace, clothed him with sumptuous apparel, restored him to all his former
honours, and made him sit at the royal table. In the midst of the dainty feast, he asked
Hamedatha to renounce his faith. The courtier, rising from the table, tore off his garments with
haste, left all the dainties behind him, and said, Didst thou think that for such silly things as
these I would deny my Lord and Master? and away he went to the stable to his ignoble work.
How honourable is all this! (C. H. Spurgeon.)

Christs martyrs
Christs true martyrs do not die, but live. (E. Thring.)

Ennobled in death
Henry V. on the evening of Agincourt found the chivalric David Gamin still grasping the
banner which through the fight his strength had borne and his right arm defended. Often had
the monarch noticed that pennon waving in the foremost van of the men of England who that
day pierced, broke, and routed the proud ranks of France. The king knighted him as he lay. The
hero died, but dying was ennobled!(S. Coley.)

Cyril, the boy martyr

Let me tell you of a young soldier of His, who bore much for his Lord. We must go back to the
early days of Christianity, and picture a martyr being led to death in the city of Antioch. At the
place of execution is the judge surrounded by a guard of soldiers. The man about to die for his
love to his heavenly King says to the judge--Ask any little child here whether we ought to adore
the many false gods whom you serve or the one living and true God, the only Saviour of men,
and that child will tell you. Close by there stood a Christian mother and her boy of ten years old
named Cyril. She had brought her son there to see how a true servant of God could die for his
Lord. As the martyr spoke, the judge spied the lad, and asked him a question. To the surprise of
all, Cyril answered--There is but one God, and Jesus Christ is one With Him. At these words
the judge was very angry. Wretched Christian, he said, turning to the martyr, it is thou who
hast taught the boy these words. Then more gently, he said to the child--Tell me, who taught
thee this faith? Little Cyril looked lovingly up to his mother, and answered, The grace of God
taught my mother, and she taught me. Well, we will see what this grace of God can do for
thee, cried the judge. He signed to the guards, who, according to the custom of the Romans,
stood with their sheaves of rods. They came near and seized the child. Passionately the mother
pleaded that she might give her life for that of her son. But none heeded her entreaties. And all
that she could do was to cheer her child, reminding him of the Lord who loved him and died for
him. Then cruel strokes fell upon the bare little shoulders of Cyril. In a tone of mocking, the
judge said--What good is the grace of God to him now? It can enable him to bear the same
punishment which his Saviour bore for him, answered the mother decidedly. One look from the
judge to |he soldiers, and again the cruel blows fell on the tender flesh of the boy. What can the
grace of God do for him now? again asked the pitiless judge. Few of the spectators could hear
unmoved the mother, who, with heart bleeding at the sight of her boys sufferings, answered--
The grace of God teaches him to forgive his persecutors. The childs eyes followed the upward
glance of his mother, as she raised her pleading for him in earnest prayer. And when his
persecutors asked whether he would not now worship the gods they did, that young soldier
answered--No, there is no other God but the Lord, and Jesus is the Redeemer of the world. He
loved me, and I love Him, because He is my Saviour. Stroke after stroke fell upon the boy, and
at last he fell fainting. Then he was handed to his mother, and the question was once more
repeated: What can the grace of God do for him now? Pressing her dying child to her heart,
she answered--Now above all, the grace of God will bring him gain and glory, for He will take
him from the rage of his persecutors to the peace of His own home in heaven. Once more the
dying boy looked up and said, There is only one God, and one Saviour, Jesus Christ--who--
loved--me. And then the Lord Jesus received him in His arms for evermore. The boy martyr
went in to be with his King, that Saviour who hath abolished death, and hath brought life and
immortality to light through the gospel.
Suffering for Christ rewarded
Agrippa, grandson of Herod the Great, once expressed a desire that his friend Caligula might
soon come to the throne. Old Tiberius, the reigning monarch, felt such a wish, however
flattering to Caligula, to be so little kindly to himself, that he threw the author of it into a
loathsome dungeon. But the very day Caligula reached Imperial power, Agrippa was released.
The new emperor gave him purple for his rags, tetrarchies for his narrow cell, and carefully
weighing the gyves that fettered him, for every link of iron bestowed on him one of gold. Think
you that day Agrippa wished his handcuffs and his leg-locks had been lighter? Will Jesus forget
the wellwishers of His kingdom, who, for His sake, have borne the burden and worn the chain?
His scales will be forthcoming, and assuredly those faithful in great tribulation shall be
beautified with greater glory. (S. Coley.)

Happy ending of a suffering life

We have sometimes watched a ship entering the harbour with masts sprung, sails torn, seams
yawning, bulwarks stove in--bearing all the marks of having battled with the storms, and of
having encountered many a peril. On the deck is a crew of worn and weather-beaten men,
rejoicing that they have reached the port in safety. Such was the plight in which many believers
of old reached the haven of rest. They met with dangers and encountered difficulties. But if their
course was toilsome, their end was happy. It was their joy to labour and suffer for their Lords
sake, and they are now sharing His kingdom and His glory. (Bp. Oxenden.)

If we deny Him, He also will deny us.--

Denying Christ
There are many ways of denying Christ, both by word and action. We may take the part of His
enemies, or ignore His supreme claim to our allegiance; we may transform Him into a myth, a
fairy tale, a subjective principle, or find a substitute in our own life for His grace; and we may
assume that He is not the ground of our reconciliation, nor the giver of salvation, nor the sole
Head of His Church. If so, we may reasonably fear, lest He should refuse to acknowledge us
when upon His approval our eternal destiny will turn. (H. R. Reynolds, D. D.)

2TI 2:13
If we believe not, yet He abideth faithful.

Faithless
If we are faithless--that is, untrue to the vows of our Christian profession, the faithlessness
implies more than mere unbelief in any of the fundamental doctrines of the faith, such as the
resurrection of the Lord or His divinity. (H. D. M. Spence, M. A.)

The unchangeableness and independence of Christ, proofs of His divinity

If you open any professed treatise on the divinity of Christ, you will find that one series of
proofs is deduced from the ascription to our Lord of attributes or properties which can belong
only unto God. And the words which we have just read to you from the writings of St. Paul
contain, as it would seem, two instances of this kind of evidence. Amongst the characteristics of
the Creator, characteristics which can never be transferred to a creature, we justly reckon
unchangeableness and independence. You may learn from the context, it is of Christ, the one
Mediator between God and men, that St. Paul affirms that He abideth faithful, and that He
cannot deny Himself. And first, then, as to unchangeableness. You know that with the Father of
lights there is no variableness neither shadow of turning. When it is said of God He cannot
change, you should understand the phrase in its largest and most literal acceptation. We are as
much borne out by reason as by revelation, in pronouncing it impossible that God should
change. To suppose that He could change is to suppose that He could cease to be perfect, and we
need not prove to you that an imperfect God would be no God at all. There is no passage in the
Bible in which this unchangeableness is more distinctly ascribed to the Father than it is in our
text to the Son. He cannot, He is not able to deny Himself. Such language could never have
been applicable to Christ had He not been God. There is nothing in the nature of a creature, not
even though it come nearest in glory and greatness to that unchangeable Being from whom its
existence was derived--there is nothing, I say, in the nature of a creature which renders it
impossible that it should deny itself. Now, unchangeableness is not the only attribute of
Godhead which is here ascribed to Christ; a little examination will show you that independence
is equally ascribed. Sublimely as God is enthroned on His own essential majesty, He depends
neither on angel nor on man for one jot of His honour, for one tittle of His happiness. And you
are to observe that this independence which is necessarily to be reckoned among the Divine
attributes is actually incommunicable; that is, it can belong only to God, and cannot be imparted
to what is finite and created. And yet the mode of expression adopted by the apostle in our text
appears to me strictly to imply that the being of whom he speaks is independent. If we believe
not, what then? will it make any difference to Christ? must His purposes be altered, as though
to meet an emergency? must the terms of His gospel be lowered, so as to square better with our
prejudice or our infidelity? Nothing of all this. If we believe not, yet He abideth faithful: He
cannot deny Himself. Everything will follow the same course; we may turn the willing ear, or
the deaf; we may march in the train of the Captain of our salvation, or we may fight under the
banner of the apostate. Yet He abideth faithful; or, as the verse is paraphrased by an old
prelate of our church, He loveth nothing by it; the misery and the damage is ours; but for Him,
He is the same that He was, whatever become of us. Now, we are very anxious that whenever a
portion of Holy Writ on which we are meditating contains any indirect testimony to the divinity
of Christ, such testimony should be carefully worked out and set before you in its strength and in
its simplicity. And there is no doctrine to which there is a greater assemblage of these indirect
testimonies than there is to the divinity of Christ. Passages occur in almost every leaf of the New
Testament, which do not indeed assert the divinity of Christ, which do not even seem to allude
to the divinity of Christ, but which, nevertheless, are stripped of aft force, yea, of all sense, if
doubt be thrown on the divinity of Christ. In reading the Epistles we seem reading the writings
of men who never thought of the divinity of Christ as of a questionable or debateable thing. They
buckle on the armour of controversy when the sir, fatness of the human race is to be
demonstrated, and when the method of justification is to be vindicated, and when the errors of
Judaising teachers are to be exposed; but, except in one or two instances, there is nothing that
looks like controversy in regard to the divinity of Christ. And we attach the greatest possible
worth to this indirect kind of evidence, a specimen of which we have found in our text. Certain
doctrines there may be, which rest only on certain passages, and which consequently we should
find a difficulty in establishing if those passages were removed. But this cannot be affirmed of
the main pillar of our faith, the divinity of Christ. The doctrine rests not upon isolated passages;
leave us a page of the New Testament, and I think you will have left us proof of Christ being God.
And now let us take a different view of the text. It contains much both of what is alarming and
what is encouraging. The threatenings and the promises of Christ, each of these, as we may learn
from the text, will take equal effect, whether we ourselves believe them or whether we disbelieve
them. (H. Melvill, B. D.)

Eternal faithfulness unaffected by human unbelief

I. THE SAD POSSIBILITY, AND THE CONSOLING ASSURANCE--If we believe not, yet He abideth
faithful. I must take the sad possibility first--if we believe not, and I shall read this expression
as though, first of all, it concerned the world in general, for I think it may so be fairly read. If
mankind believe not, if the various classes of men believe not--yet He abideth faithful. The
rulers believed not, and there are some that make this a very great point. They said concerning
Jesus, Have any of the rulers believed on Him? Well, if our greatest men, if our senators and
magistrates, princes and potentates, believe not--it does not affect the truth of God in the
smallest conceivable degree--yet He abideth faithful. Many, however, think it more important
to know on which side the leaders of thought are enlisted, and there are certain persons who are
not elected to that particular office by popular vote, who nevertheless take it upon themselves to
consider that they are dictators in the republic of opinion. However, we need not care because of
these wise men, for if they believe not, but becloud the gospel, yet God abideth faithful. Yes, and
I venture to enlarge this thought a little more. If the rulers do not believe, and if the
philosophical minds do not believe, and if in addition to this public opinion, so called, rejects it,
yet the gospel is still the same eternal truth.
2. Now, having spoken of our text as referring to the world in general, it is, perhaps, a more
sorrowful business to look at it as referring to the visible church in particular. The
apostle says, Though we believe not, and surely he must mean the visible church of
God.
 3. Once more I will read the text in a somewhat narrower circle. If we believe not--that is
to say, if the choicest teachers and preachers and writers believe not, yet He abideth
faithful. Here, then, is the fearful possibility; and side by side with it runs this most
blessedly consoling assurance--He abideth faithful. Jesus Christ abideth: there are no
shifts and changes in Him. He is a rock, and not a quicksand. He is the Saviour whether
the rulers and the philosophers believe in Him or refuse Him, whether the Church dud
her ministers are true to Him or desert Him. And as Christ remains the same Saviour, so
we have the same gospel. And as the gospel is the same, so does Christ remain faithful to
His engagements to His Father.

II. A GLORIOUS IMPOSSIBILITY WITH A SWEET INFERENCE THAT MAY BE DRAWN FROM IT. He
cannot deny Him self. Three things God cannot do. He cannot die, He cannot lie, and He
cannot be deceived. These three impossibilities do not limit His power, but they magnify His
majesty; for these would be infirmities, and infirmity can have no place in the infinite and ever
blessed God. Here is one of the things impossible with God--He cannot deny Himself. What is
meant by that?
1. It is meant that the Lord Jesus Christ cannot change as to His nature and character
towards us, the sons of men.
2. His word cannot alter.
3. He cannot withdraw the salvation which He has presented to the sons of men, for that
salvation is indeed Himself.
4. And then the atonement is still the same, for that, too, is Himself: He has by Himself
purged our sins.
5. And the mercy-seat, the place of prayer, still remains; for if that were altered He would
have denied Himself, for what was the mercy-seat, or propitiatory, that golden lid upon
the covenant ark? What was it but Christ Him self, who is our propitiatory, the true
mercy-seat?
6. And here is another sweet thought: Christs love to His Church, and His purpose towards
her cannot change, because He cannot deny Himself, and His Church is Himself.
7. Nor will any one of His offices towards His Church and people ever fail.
8. Now, my last word is about an inference. The text says, If we believe not, yet He abideth
faithful: it runs on that supposition. Take the other supposition: Suppose we do believe.
Will He not be faithful in that case? And will it not be true that He cannot deny Himself?
(C. H. Spurgeon.)

The Divine immutability

Weak as man is, all powerful as God is, there is one thing which weak man can do, and which
Almighty God cannot do. Man can pass his word, and almost in the same breath can call it back
again. God, on the other hand, cannot promise or denounce a thing without fulfilling it to the
very uttermost. This is a doctrine which there are few el us, I fear, who thoroughly believe.
Whilst there are many of us who are making light of the threatenings of God, and flattering
ourselves with the profane idea that they will never be fulfilled, there are others again who are
equally distrustful of Gods promises. If we trust God in spirituals we mistrust Him perhaps in
temporals. If we believe Him as the God of grace, we sometimes seem to doubt Him as the God
of providence. If we trust Him for eternity, we are half afraid to rely on Him for time. (A.
Roberts, M. A.)

Faith in God ennobles reason; unbelief degrades reason

 1. Faith in God involves, in its very act, a rational appreciation of evidence. Hence it is
distinct from credulity, which is belief without evidence; from scepticism, which is
unbelief, though evidence is at hand; and from infidelity, which is the rejection of
evidence sufficient to convince. In each of these there is either the neglect or the abuse of
the reason, and a consequent injury to the intellectual as well as to the moral powers of
the soul. But faith in God, distinct from all these, is belief on sufficient evidence.
2. Faith in God promotes the highest exercise of reason, because also it rests upon the most
substantial and durable foundation. If, in the investigation of natural truth, it is
philosophical to seek for first principles, it is equally or more so to require them in the
reception of revealed truth. Now to have faith in God is to rest on first principles, and to
build up knowledge and hope on a sure foundation.
3. Faith takes in the sublimest truths, and the widest circle of thought.
4. If this be our philosophy we shall not stumble at miracles. While faith admits the miracles
as facts, reason co-operates with faith by showing that they are wise and good. Moreover,
the great first miracle displayed in the worlds creation, which we receive by faith,
prepare the mind for all other miracles, however stupendous they may be (Heb 11:1).
5. Guided by the philosophy of faith, we shall not stumble at mysteries. For what are
mysteries? Grand truths as yet but palatally revealed; the first syllables of some vast
volume to be unrolled hereafter.
6. Nor at alleged contradictions between science and revelation. We are free to admit that
there are difficulties, real difficulties, between science and revelation; and there may be
even greater still. What then? We are but in the position in which patriarchs and
prophets were placed for ages.
7. Supported by the philosophy of faith, we shall not faint under the delay of promised good.
One day is with the Lord as a thousand years, etc. (W. Cooke, D. D.)

Faith and the gospel

I. UNBELIEF IS A SIN. What more in the holy letters checked, condemned? Does not Christ
dissuade from it? His apostles forbid it? and God everywhere commands the contrary? May not
arguments be produced, if any doubt of it, to confirm, ratify it?

II. A MAN MAY NOT HAVE FAITH YET POSSESS THE GOSPEL. To try the truth of thy faith, let these
two rules following be well weighed of thee: First, he who hath faith receives Christ, as the wife
does her husband. He will have Him and no other from this time forward, for better, for worse;
for richer, for poorer; in sickness and in health, according to Gods holy ordinance, till (and after
that) death shall them part. In the second place, how does thy faith work? Faith, if true and
sound, will embrace Christ, purify the heart, lift up the wing of thy soul and cause thee to soar
on high. It will do what God enjoins, though it strip him of reputation, promotion, life and all.

III. In preaching the word ministers are not to exclude themselves.

IV. The Lord is faithful.

V. The Lord is without change. (J. Barlow, D. D.)

2TI 2:14
 Put them in remembrance.

Repetition

I. Repetition of the same things is warrantable.

1. For at the first delivery of a thing we may not fully apprehend it; the eye of our mind is but
opened by degrees.
2. Our faith by often repetition may be confirmed.
3. It is a help to cause the truth in the soil of our memories to take the deeper impression.
4. We are slow to practise what we conceive, believe, and remember: therefore the
reduplication of Divine things is profitable.

II. The doctrine of christ is above all things to be desired. (J. Barlow, D. D.)

Repetition
A preacher must often repeat an exhortation, because we dwell in a land of forgetfulness.
(Cramer.)

A good memory
Abraham Lincoln had a marvellous memory; nothing seemed to escape his recollection. A
soldier once struck a happy description of him when he said, Hes got a mighty fine memory;
but an awful poor forgetery. How many Christians have good forgeteries. Charging them
before the Lord.

Preaching in the sight of God

The whole section is applicable to ministers throughout the Church in all ages; and the words
under consideration seem to be well worthy of attention at the present time, when so many
unworthy topics and so much unworthy language may be heard from the pulpit. One is inclined
to think that if ministers always remembered that they were speaking in the sight of God they
would sometimes find other things to say, and other ways of saying them. We talk glibly enough
of another mans words and opinions when he is not present. We may be entirely free from the
smallest wish to misrepresent or exaggerate; but at the same time we speak with great freedom
and almost without restraint. What a change comes over us if, in the midst of our glib recital of
his views and sayings, the man himself enters the room! At once we begin to measure our words
and to speak with more caution. Our tone becomes less positive, and we have less confidence
that we are justified in making sweeping statements on the subject. Ought not something of this
circumspection and diffidence to be felt by those who take the responsibility of telling others
about the mind of God? And if they remembered constantly that they speak in the sight of the
Lord, this attitude of solemn circumspection would become habitual. (A. Plummer, D. D.)

Strive not about words to no profit.--

The spirit of controversy
The spirit of controversy is a bad thing in itself; but the evil is intensified when the subject of
controversy is a question of words. Controversy is necessary, but it is a necessary evil; and that
man has need of searchings of heart who finds that he enjoys ii, and sometimes even provokes it,
when it might easily have been avoided; but a fondness for strife about words is one of the
lowest forms which the malady can take. Principles are things worth striving about when
opposition to what we know to be right and true is unavoidable. But disputatiousness about
words is something like proof that love of self has taken the place of love of truth. The word-
splitter wrangles, not for the sake of arriving at the truth, but for the sake of a dialectical victory
(see 1Ti 6:4). And here the apostle says that such disputes are worse than worthless, they tend to
no profit; on the contrary, they tend to the subverting of those who listen to them. This
subversion or overthrow is the exact opposite of what ought to be the result of Christian
discipline, viz., edification or building up. The audience, instead of being built up in faith and
principle, find themselves bewildered and lowered. They have a less firm grasp of truth and a
less loyal affection for it. It is as if some beautiful object, which they were learning to understand
and admire, had been scored all over with marks by those who had been disputing as to the
meaning and relation of the details. (A. Plummer, D. D.)

Controversy
It has been a favourite device of the heretics and sceptics of all ages to endeavour to provoke a
discussion on points about which they hope to place an opponent in a difficulty. Their object is
not to settle, but to unsettle; not to clear up doubts, but to create them; and hence we find
Bishop Butler in his Durham charge recommending his clergy to avoid religious discussions in
general conversation; because the clever propounder of difficulties will find ready hearers, while
the patient answerer of them will not do so. To dispute is to place truth at an unnecessary
disadvantage. (A. Plummer, D. D.)

Strife of words
Christians are not to strive about words.
1. It wasteth time, consumeth good hours, which are to be redeemed.
2. Prevents better matter.
3. Kindles strife and contention.
4. And for idle words we are to give an account.
Now, for the avoiding of these fruitless disputes, observe these following directions:--
1. Get a sound mind, a good judgment, to discern betwixt things that differ.
2. Root self-love and pride out of thy heart.
3. In matters of less moment reserve thy judgment; publish it not, lest thou trouble others.
4. Take heed of overmuch curiosity: pry not into Gods ark; neither presume above that
which is written.
5. Consider wherein thou and the party with whom thou hast to deal do agree, and let that
consent make a stronger union than the dissent can a separation.
6. Abandon such companions as are always complaining of Church government. (J. Barlow,
D. D.)

The hydrostatic paradox of controversy

If a fellow attacked my opinions in print, would I reply? Not

I. Do you think I dont understand what my friend the Professor long ago called the
hydrostatic paradox of controversy? Dont know what that means? Well, I will tell you. You
know that if you had a bent tube, one arm of which was of the size of a pipe-stem, and the other
big enough to hold the ocean, water would stand at the same height in one as in the other.
Controversy equalises fools and wise men in the same way--and the fools know it. (Q. W.
Holmes.)
Controversy
Controversy has kept alive a certain quantity of bitterness, and that, I suspect, is all that it
would accomplish if it continued till the day of judgment. I sometimes, in impatient moments,
wish the laity in Europe would treat their controversial divines as two gentlemen once treated
their seconds, when they found themselves forced into a duel without knowing what they were
quarrelling about. As the principals were being led up to their places one of them whispered to
the other, If you will shoot your second, I will shoot mine. (A. J. Froude.)

Controversy a sign of moral poverty

In the course of more than twenty-seven years, I never knew one exemplary Christian a
disputer, whether amongst Dissenters or in our own Church; and it is a rule with me to conclude
any person who can be taken up with a desire to make men converts to any notion, and not to
Christ, or to be zealous for anything more than the life of faith and holiness from knowledge of
Christ crucified, is a sounding empty professor, or, at best, in a very poor low state. (H. Venn.)

Cavilling and disputation

When Endamides heard old Xenocrates disputing so long about wisdom, he inquired very
gravely, but archly, If the old man be yet disputing and inquiring concerning wisdom, what
time will he have left to use it? Controversy may be sometimes needful; but the love of
disputation is a serious evil. Luther, who contended earnestly for the truth, used to pray, From
a vainglorious doctor, a contentious pastor, and nice questions, the Lord deliver His Church.
Philip Melancthon, being at the conferences at Spires, in 1529, made a little journey to Bretton
to see his mother. This good woman asked him what she must believe amidst so many disputes,
and repeated to him her prayers, which contained nothing superstitious. Go on, mother, said
he, to believe and pray as you have done, and never trouble yourself about religious
controversies. (Sunday School Teacher.)

2TI 2:15
Study to show thyself approved unto God.

Approved
The word which he uses () is one which scarcely occurs in the New Testament,
except in the writings of St. Paul. And the corresponding substantive is also much more common
in his Epistles than it is elsewhere. It indicates that ceaseless, serious, earnest zeal, which was
one of his chief characteristics. And certainly if the proposed standard is to be reached, or even
seriously aimed at, abundance of this zeal will be required. For the end proposed is not the
admiration or affection of the congregation, or of ones superiors, nor yet success in influencing
and winning souls; but that of presenting ones self to God in such a way as to secure His
approval, without fear of incurring the reproach of being a workman who has shirked or
scamped his work. The apostles charge is a most wholesome one, and if it is acted upon it
secures diligence without fussiness, and enthusiasm without fanaticism. The being approved
implies being tried and proved as precious metals are proved before they are accepted as
genuine. (A. Plummer, D. D.)
The minister approved of God

I. IN WHAT WAY AND MANNER A MINISTER OUGHT TO SHOW HIMSELF APPROVED OF GOD. It
appears to me that something more is required to convince men that a minister has the smile of
God than his own belief. Our text evidently implies that by his work a minister must show that
God is with him. In his work four things will be found which tend to show this.
1. Its quality. It must be such as God commands.
2. Its quantity; which shall evince diligence.
3. The difficulties attending its performance; which is the trial of sincerity.
4. The spirit in which it is done. It is a work which requires a spirit of compassion and
kindness.

II. What are the signs of a ministers approval of God which should be accepted by persons?
1. I would place conversions as an evidence of Divine approval. They show Divine favour.
The moral miracle of a true conversion evinces the Divine presence and power equally
with any other miracle.
2. The convictions of truth and duty, which are made by his preaching to the consciences of
sinners.
3. The last sign we shall notice of Gods approbation of His minister, is the effects of his
preaching on the hearts of them that believe. Those that are spiritual can judge whether
his preaching is scriptural. (W. Moore.)

Gods approval
Advert continually to His presence with reverence and godly fear; consider Him as always
looking on the heart; trust in His almighty protection; believe in Him as a holy sin-hating God
and reconciled to sinners of mankind only in Jesus Christ; value His favour above all the world,
and make it the settled sole aim of your lives to approve yourselves to His pure eyes. (T. Adam.)

Desire for Gods approbation

If you were an ambitious man, said a person one day to a minister of talent and education,
who was settled in a retired and obscure parish, you would not stay in such a place as this.
How do you know that I am not an ambitious man? said the pastor. You do not act like one.
I have my plans as well as others--the results may not appear as soon, perhaps. Are you
engaged in some great work? I am; but the work does not relate to literature or science. I am
not ambitious, perhaps, in the ordinary sense of the term. I do not desire to occupy the high
places of the earth, but I do desire to get near my Masters throne in glory. I care but little for
popular applause, but I desire to secure the approbation of God. The salvation of souls is the
work He is most interested in, and to the successful prosecution of which He has promised the
largest rewards. (H. L. Hastings.)

Vibration in unison
Something is the matter with your telephone; we can hardly hear you, was the response, that
in a faint voice came to us from the Central Office when we had answered their signal ring with
the usual Halloo! A few minutes afterwards a young man from head-quarters stepped into our
study, and taking the telephone in his hand commenced to investigate. Yes, here it is, he
exclaimed, as he began to unscrew the ear-piece. The diaphragm is bulged, and dust has
collected around it to such an extent that it does not vibrate in unison with ours up in the office,
and that spoils the sound. You see, he added, while brushing the instrument, that the
telephones at both ends of the wire must act in harmony or there will be no voice. There, he
said, it is all right now. And sure enough the lowest word could be distinctly heard, There was,
of course, nothing remarkable in this incident, and yet the words vibrate in unison, must act
in harmony or there will be no voice, suggested higher thoughts as well. The human heart is
Gods telephone in man. Through it He purposes to speak to our inner consciousness; and when
our conscience, our affections, and our desires vibrate in unison with the breath of His lips we
can hear His voice within us.
A workman that needeth not to be ashamed.
The single word which represents that needeth not to be ashamed ( ). is
a rare formation, which occurs nowhere else in the New Testament. Its precise meaning is not
quite certain. The more simple and frequent form () means shameless, i.e.,
one who does not feel shame when he ought to do so. Such a meaning, if taken literally, would
be utterly unsuitable here. And we then have choice of two interpretations, either
(1) that which is adopted in both A.V. and R.V., who need not feel shame, because his
work will bear examination, or
(2) who does not feel shame, although his work is of a kind which the world holds in
contempt. The latter is the interpretation which Chrysostom adopts, and there is
much to be said in its favour. Three times already in this letter has the apostle spoken
of not being ashamed of the gospel (2Ti 1:8; 2Ti 1:12; 2Ti 1:16). Does he not,
therefore, mean here also, Present thyself to God as a workman who is not ashamed
of being in His service and of doing whatever work may be assigned to him? This
brings us very close to what would be the natural meaning of the word, according to
the analogy of the simpler form. If you are to work for God, says Paul, you must be
in a certain sense shameless. There are some men who set public opinion at defiance,
in order that they may follow their own depraved desires. The Christian minister
must be prepared sometimes to set public opinion at defiance, in order flint he may
follow the commands of God. The vox populi, even when taken in its most
comprehensive sense, is anything but an infallible guide. Public opinion is nearly
always against the worst forms of selfishness, dishonesty, and sensuality; and to set it
at defiance in such matters is to be shameless in the worst sense. But sometimes
public opinion is very decidedly against some of the noblest types of holiness; and to
be shameless under such circumstances is a necessary qualification for ones duty.
It is by no means certain that this is not St. Pauls meaning. If we translate A
workman that feeleth no shame, we shall have a phrase that would cover either
interpretation. (A. Plummer, D. D.)

The gospel workman

I. Look, first, at the DESIGNATION the Christian minister must try to earn for himself, to be a
workman approved of God, one whose work will bear trying in the fire; having nothing
counterfeit about it, but discovering the fine gold of an unadulterated service--truthful, hearty,
honest towards God and man.
1. Such a man will strive to be approved of God for his diligence, his earnestness, the anxious
concentration upon the duties of the ministry of all the powers which God has given him.
2. Approved of God, again, a minister should strive to be for his faithfulness. Now, this
faithfulness, in relation to the stewardship of souls, consists in a bold and unfaltering
adherence to the terms of our gospel commission; in a jealousy, before all things, for the
honour of the Lord we serve; in a deter mination that, neither in public nor in private,
 will we exercise any timid reservations whether men will hear or whether they will
forbear.

II. But the text invites us, in the next place, to consider the Christian minister in His OFFICE
as a public teacher.
1. Where note, first, it is the word of truth he has to divide; an expression with which we
may compare the language of the same apostle on another occasion, where he says,
When ye received the word of God which ye heard of us, ye received it not as the word of
men, but as is in truth the word of God. This mode of speaking of Holy Scripture seems
well calculated to meet that irrepressible craving for certainty on moral subjects, which is
the first need of the awakened mind.
2. But this word or truth, we are told, is to be rightly divided; that is, we may interpret the
expression, to have all its parts distributed and disposed after some law of connection
and coherence and scientific unity. The general spirit of this injunction goes to reprove
all that mutilated or partial teaching in which, through an over-fondness for particular
aspects of theological truth, a man is betrayed into negligence, if not into culpable
reticence, about all the rest.

III. But I proceed to the last point which calls for notice in our text, or that which leads us to
contemplate the CHRISTIAN MINISTER IN HIS PERSONAL CHARACTER AND QUALIFICATIONS.
1. Needeth not to be ashamed, in regard of his mental culture, and attainments,, and
general fitness to cope with the demands of an intellectual age.
2. Needeth not be ashamed, once more, in regard of his personal and experimental
acquaintance with the truths he is ordained to teach. Every profession in life has its
appropriate and distinctive excellence. We look for courage in the soldier; integrity in the
merchant; wise consistency in the statesman; unswerving uprightness in the judge. What
is that which, before all things, should distinguish the Christian minister, if it be not pre-
eminent sanctity of deportment, and the spirit of piety and prayer? (D. Moore, M. A.)

Rightly dividing the word of truth.--

Cutting straight
Literally cutting straight. The figure has been very variously derived; from a priest dividing
the victim, the steward distributing the bread or stores, a stonemason, a carpenter, a
ploughman, a road-cutter. The last has been most frequently adopted. Perhaps they are right,
who, like Luther and Alford, consider that the figure had become almost lost sight of in common
usage, and that the word had come to mean little more than to manage or administer.
(Speakers Commentary.)

Fearless faithfulness
The metaphor is taken from cutting roads. The characteristic of the Roman roads would be
well known to the apostle, and this idea is given in the margin of the revision holding a straight
course in the word of truth. The expression denotes a fearless faithfulness--a simple
straightforwardness in the proclamation of the truth of God, whatever may be the opinions or
the conduct of men. The Word has to be preached whether men will hear or whether they will
forbear. (R. H. S.)

Defection dangerous
I am disposed to think that we may perhaps class this among the medical words with which
these Epistles abound, and see in it a reference to the work of the surgeon, in which any
deflection from the true line of incision might be perilous or even fatal. The reference in 2Ti 2:17
to the gangrene or cancer seems to carry on the train of thought. (E. H. Plumptre, D. D.)

Right handling
The idea of rightness seems to be the dominant one; that of cutting quite secondary; so that
the Revisers are quite justified in following the example of the Vulgate (recte tractantem), and
translating simply rightly handling. But this right handling may be understood as consisting in
seeing that the word of truth moves in the right direction, and progresses in the congregation by
a legitimate development. (A. Plummer, D. D.)

Straight-forwardness
St. Paul summons Timothy to a right straightforward method of dealing with the Divine word.
He would have him set out clear lines for the intellect, a plain path for the feet, a just appeal to
the emotions, a true stimulant of the conscience. (H. R. Reynolds, D. D.)

Rightly dividing the word of truth

I. The Vulgate version translates it--and with a considerable degree of accuracy--Rightly

HANDLING the word of truth. What is the right way, then, to handle the word of truth?
1. It is like a sword, and it was not meant to be played with. It must be used in earnest and
pushed home.
2. He that rightly handles the word of God will never use it to defend men in their sins, but
to slay their sins.
3. The gospel ought never to be used for frightening sinners from Christ.
4. Moreover, if we rightly handle the word of God we shall not preach it so as to send
Christians into a sleepy state. We may preach the consolations of the gospel till each
professor feels I am safe enough: there is no need to watch, no need to fight, no need for
any exertion whatever. My battle is fought, my victory is won, I have only to fold my
arms and go to sleep.
5. And, oh, beloved, there is one thing that I dread above all others--lest I should ever
handle the word of God so as to persuade some of you that you are saved when you are
not.

II. But my text has another meaning. It has an idea in it which I can only express by a figure.
Rightly dividing, or STRAIGHT CUTTING. A ploughman stands here with his plough, and he
ploughs right along from this end of the field to the other, making a straight furrow. And so Paul
would have Timothy make a straight furrow right through the word of truth. I believe there is no
preaching that God will ever accept but that which goes decidedly through the whole line of
troth from end to end, and is always thorough, earnest, and downright. As truth is a straight
line, so must our handling of the truth be straightforward and honest, without shifts or tricks.

III. There is a third meaning to the text. Rightly dividing the word of truth is, as some
think, an expression taken from the priests dividing the sacrifices. When they had a lamb or a
sheep, a ram or a bullock, to offer, after they had killed it, it was cut in pieces, carefully and
properly; and it requires no little skill to find out where the joints are, so as to cut up the animal
discreetly. Now, the word of truth has to be taken to pieces wisely; it is not to be hacked or torn
as by a wild beast, but rightly divided. There has to be DISCRIMINATION AND DISSECTION.
 1. Every gospel minister must divide between the covenant of works and the covenant of
grace.
2. We need also to keep up a clear distinction between the efforts of nature and the work of
grace. It is commendable for men to do all they can to improve themselves, and
everything by which people are made more sober, more honest, more frugal, better
citizens, better husbands, better wives, is a good thing; but that is nature and not grace.
Reformation is not regeneration.
3. It is always well, too, for Christian men to be able to distinguish one truth from another.
Let the knife penetrate between the joints of the work of Christ for us, and the work of
the Holy Spirit in us. Justification, by which the righteousness of Christ is imputed to us,
is one blessing; sanctification, by which we ourselves are made personally righteous, is
another blessing.
4. One other point of rightly dividing should never be forgotten, we must always distinguish
between the root and the fruit. I want to feel a great change of heart, and then I will
believe. Just so; you wish to make the fruit the root.

IV. The next interpretation of the apostles expression is, practically CUTTING OUT the word
for holy uses. This is the sense given by Chrysostom. I will show you what I mean here. Suppose
I have a skin of leather before me, and I want to make a saddle. I take a knife, and begin cutting
out the shape. I do not want those parts which are dropping off on the right, and round tiffs
corner; they are very good leather, but I cannot just now make use of them. I have to cut out my
saddle, and I make that my one concern. The preacher, to be successful, must also have his wits
about him, and when he has the Bible before him lie must use those portions which will have a
bearing upon his grand aim.

V. One thing the preacher has to do is to ALLOT TO EACH ONE HIS PORTION; and here the figure
changes. According to Calvin, the intention of the Spirit here is to represent one who is the
steward of the house, and has to apportion food to the different members of the family. He has
rightly to divide the loaves so as not to give the little children and the babes all the crust; rightly
to supply each ones necessities, not giving the strong men milk, and the babes hard diet; not
casting the childrens bread to the dogs, nor giving the swines husks to the children, but placing
before each his own portion.

VI. Rightly to divide the word of truth means to TELL EACH MAN WHAT HIS LOT AND HERITAGE
WILL BE IN ETERNITY. Just as when Canaan was conquered, it was divided by lot among the
tribes, so the preacher has to tell of Canaan, that happy land, and he has to tell of the land of
darkness and of death-shade, and to let each man know where his last abode will be. (C. H.
Spurgeon.)

Appropriate truth
Paul no doubt meant by this simile, that as a father at the dinner-table cuts and carves the
meat, and divides it in proper shares to his family--a big piece for the grown-up son who works
hard, and a small tender bit for the wee bairn who is propped up in a high chair next the
mother--so all Christian workmen should divide religious truth, according to the capacity and
the wants of the people amongst whom they labour. We are told in a fable that a half-witted man
invited a number of creatures to a feast, at which he gave straw to the dog, and a bone to the ass.
So, unless we think and reason, we shall be giving the wrong sort of food to the people who look
to us for spiritual nourishment. When you are invited to visit the death-bed of a man whose life
has been self-indulgent and occasionally vicious, and you see the tears of repentance in his eyes,
it is a blunder to read him an account of the last judgment in the 25th of Matthew; but it is
rightly dividing the truth to open the 15th chapter of Luke, and tell him the touching story of the
fathers love to his penitent prodigal son. If you are asked to preach religious truth to a sceptic,
do not ask him to believe that the whale swallowed Jonah; or that, one day, the sun stood still
while an army fought out its battle. It would be like giving straw to a hungry god. Tell the sceptic
the Divine parable of the humane Samaritan, and say, If you copy the spirit of that man, you
shall find it one of the gateways to God. Would you influence for good a young man who is
leaving home for the great city? Then, tell him the story of virtue as exhibited in the life of
Joseph, who as a son, a brother, a slave, a servant, a overseer, a prisoner, and a prince, benefited
man and glorified God. If you have to speak to children, tell them of the child Samuel, who
prayed to God, and was consecrated to His service in one of the most illustrious lives of the Old
Testament; and when you wish to impress upon a child that he should trust in God, read and
expound to him the psalm which begins with the thrilling words, The Lord is my shepherd, I
shall not want; and tell him of the sacred Saviour who took the little ones in His arms and
blessed them, saying, Of such little children is the kingdom of heaven. If you are asked to go to
a prison and speak to the convicted wretches, tell them of the poor, naked, dying thief on the
cross who saw Jesus, believed in Him, prayed to Him, and the same day was received into
paradise. And are you moved to give a word to the outcasts? Then, give them their share of
suitable spiritual food. Tell them of Mary Magdalene whose heart was cleansed from its impure
demons and filled instead with sacred love. And when the penitent outcasts weep while you
speak of the Divine love, one may reply, But, sir, no good woman will befriend such as we have
been! Then, tell them that when Mary Magdalene was converted she became the companion of
the mother of Christ; and that if they trust in God and do the right, He will make a sacred path
for them through the world and make them perhaps as useful and as honoured as the
Magdalene whose service to Christ and His mother is the charm of the world. Yes; there is in this
grand gospel history a share of food for everybody; and it should be for us to find it and bestow it
according to the needs of the people. (W. Birch.)

Rightly dividing the word of truth

Truth is of various kinds--physical, mathematical, moral, etc.; but here one particular kind of
truth is referred to, called the word of truth--that is, the truth of the Word of God--the truth of
Divine revelation--theological truth. The Bible was not given to teach men philosophy, or the
arts which have respect to this life; its object is to teach the true knowledge of God, and the true
and only method of salvation.
1. The truths of Gods Word must be carefully distinguished from error.
2. But it is necessary to divide the truth not only from error, but from philosophy, and mere
human opinions and speculations.
3. The skilful workman must be able to distinguish between fundamental truths, and such as
are not fundamental.
4. Rightly to divide the word of truth, we must arrange it in such order as that it may be
most easily and effectually understood. In every system some things stand in the place of
principles, on which the rest are built. He who would be a skilful workman in Gods
building must take much pains with the foundation; but he must not dwell for ever on
the first principles of the doctrine of Christ, but should endeavour to lead His people on
to perfection in the knowledge of the truth.
5. A good workman will so divide the word of truth, as clearly to distinguish between the law
and the gospel; between the covenant of works and the covenant of grace.
6. Another thing very necessary to a correct division of the word of truth is that the promises
and threatenings contained in the Scriptures be applied to the characters to which they
 properly belong.
7. But finally, the word of God should be so handled that it may be adapted to Christians in
different states and stages of the Divine life; for while some Christians are like strong
men, others are but babes in Christ, who must be fed with milk, and not with strong
meat. (A. Alexander. D. D.)

The right division of truth

We will suppose a workman dealing with the yet unrenewed and unshapen material--with the
unconverted of his hearers; and we will study to show you how, if he would rightly divide the
word of truth, and approve himself of his Master, he must use different modes according to the
different characters upon which he has to act. To illustrate this we may refer to a passage in St.
Jude, where the apostle thus expresses himself Of some have compassion, making a difference;
and others save with fear, pulling them out of the fire. Here you have gentle treatment
prescribed; and you have also harsh treatment. Let us see how both will be employed by a
workman, that needeth not to be ashamed. Of some, the minister is to have compassion. Is he
not to have compassion of all? Indeed he is. Let him lay aside instantly the ministerial office; let
him be pronounced utterly wanting in the very first qualification for its discharge, if there be the
sinner whom he does not pity, for whom he is not anxious, or whose danger does not excite in
him solicitude. All are to be regarded with a feeling of pity, but all are not to be treated with the
same mildness and forbearance. Behold that young man whose family is irreligious, who, with
perhaps a sense of the necessity of providing for the soul, is laughed out of his seriousness by
those who ought to be urging him to piety--hurried to amusements which are only fitted to
confirm him in enmity to God, and initiated into practices which can issue in nothing but the
ruin of the soul. I could not treat that young person sternly. I could not fail, in any intercourse
with him, to bear in mind his peculiar disadvantages. And though it would be my duty--else
could I be studying to approve myself unto God?--to remonstrate with him on the madness of
allowing others to make him miserable for eternity, the very tone of my voice must show that I
spake in sorrow, and not in anger. Or, behold, again, that man in distressed circumstances, on
whom press the cares of a large family, and who is tempted perhaps to gain the means of
subsistence through practices which his conscience condemns--Sunday trading, for example.
Could I go to the man in harshness and with severity? I must not, indeed, spare his fault. I must
not allow that his difficulties are any excuse for the offence. I had need to be ashamed as a
workman, if I did this; but, surely, when I think on his peculiar temptations, and hear the cries
of his young ones who are asking him for bread, you will expect me to feel great concern for the
man, and so to divide the word of truth, as to show that concern, by the manner in which I
reprove his misdoing. Or, once more, a man of no very strong intellect, and no very great
reading, is thrown into the society of sceptical men perhaps of brilliant powers, and no
inconsiderable acquirements. Why, he will be no match for these apostles of infidelity! His little
stock of evidence on the side of Christianity will soon be exhausted; and he will not be able to
detect the falsehoods, and show the sophistries of the showy reasoners; and presently, by a very
natural, though most unfair process, he will be disposed to conclude that what he cannot prove
wrong must be right. Towards a man thus seduced our prevailing feeling will be compassion--a
feeling which you cannot expect us to extend towards those who have seduced him, except in the
broad sense that we are aware of their danger, and would snatch them from ruin. Again, it is
melancholy to think how many an inquirer may have been repulsed, how many a backslider
confirmed in apostasy, how many a softening heart hardened, how many a timid spirit scared by
the mode in which the truth has been pressed on their attention. It requires great delicacy and
address to deal successfully with a very sensitive nature; more especially where--to use the
language of the world--there is much to excuse the faults which we are bound to rebuke. But if
there be a right division of the word of truth, it is evident that whilst some of you may require
the gentle treatment, others will need the more severe. There are cases of hardened and reckless
men, reckless men, of the openly dissolute and profane--men living in habitual sin, and showing
unblushing contempt for the truth of God. And we must not so speak as to lead you to suppose
us sure that there are none amongst yourselves requiring the harsh treatment. There are men
who cannot possibly be in any doubt as to the wrongness of their conduct, who cannot plead
ignorance in excuse, or the suddenness of temptation, or the pressure of circumstances; but who
have a decided preference for iniquity, and a settled determination to gratify their passions, or
aggrandise their families--pursuing a course against which conscience remonstrates, and who
would not themselves venture to advance any justification. And if we would rightly divide the
word of truth, what treatment must we try with such men? Oh! these men may yet be saved!
The word of truth does not shut them up to inevitable destruction. We are not despairing of any
one amongst you, and we will not. We can yet again bring you the message of pardon. And thus
whilst directed to make an effort to save you, and, therefore, assured that you are not past
recovery, the word of truth enjoins severe and peremptory dealing. These are those of whom St.
Jude uses the remarkable expression--Others save with fear, pulling them out of the fire. (H.
Melvill, B. D.)

Adaptation in preaching
King Oswald, of Northumbria, sent for missionaries from the monastery of Iona. The first one
despatched in answer to his call obtained but little success. He declared on his return that
among a people so stubborn and barbarous success was impossible. Was it their stubbornness
or your severity? asked Ardan, a brother sitting by; did you forget Gods word to give them the
milk first and then the meat? (H. O. Mackey.)

Adaptation
A divine ought to calculate his sermon, as an astronomer does his almanac, to the meridian of
the place and people where he lives. (J. Palmer.)

Close preaching
Do you not know that a man may be preached to liturgically and doctrinally, and never be
touched by the truth, or understand that to which he listens? Suppose I were to preach to you in
Hebrew, how much would you understand? Now, when I preach so that a banker, who has all
along been sitting under the doctrinal preaching, but has never felt its application to his
particular business, feels the next day, when counting his coin, a twinge of conscience and says,
I wish I could either practice that sermon or forget it, I have preached the gospel to him in
such a way that he has understood it. I have applied it to the sphere of life in which he lives.
When the gospel is preached so that a man feels that it is applied to his own life, he has it
translated to him. And it needs to be translated to merchants and lawyers, and mechanics, and
every other class in society, in order that all may receive their portion in due season. (H. W.
Beecher.)

Eccentric souls to be saved

Success in soul winning is only given to skill, earnestness, sympathy, perseverance. Men are
saved, not in masses, but by careful study and well-directed effort. It is said that such is the
eccentric flight of the snipe when they rise from the earth, that it completely puzzles the
sportsman, and some who are capital shots at other birds are utterly baffled here. Eccentricity
seems to be their special quality, and this can only be mastered by incessant practice with the
gun. But the eccentricity of souls is beyond this, and he had need be a very spiritual Nimrod, a
mighty hunter before the Lord who would capture them for Christ. (H. O. Mackey.)
False exposition
Few sermons are more false or dangerous than those in which the teacher professes to
impress his audience by showing how much there is in a verse. If he examined his own heart
closely before beginning, he would find that his real desire was to show how much he, the
expounder, could make out of the verse. But entirely honest and earnest men often fall into the
same error. They have been taught that they should always look deep, and that Scripture is full
of hidden meanings; and they easily yield to the flattering conviction that every chance idea
which comes into their heads in looking at a word is put there by Divine agency. Hence they
wander away into what they believe to be an inspired meditation, but which is, in reality, a
meaning less jumble of ideas, perhaps very proper ideas, but with which the text in question has
nothing whatever to do. (John Ruskin.)

Pray that sermon

A young beginner at preaching, after throwing off a highly wrought, and, as he thought,
eloquent gospel sermon in the pulpit, in the presence of a venerable pastor, solicited of his
experienced friend the benefit of his criticisms upon the performance. I have but just one
remark to make, was his reply, and that is, to request you to pray that sermon. What do you
mean, sir? I mean, literally, just what I say; pray it, if you can, and you will find the attempt a
better criticism than any I can make upon it. The request still puzzled the young man beyond
measure; the idea of praying a sermon was a thing he never heard or conceived of; and the
singularity of the suggestion wrought powerfully on his imagination and feelings. He resolved to
attempt the task. He laid his manuscript before him, and on his knees before God, undertook to
make it into a prayer. But it would not pray; the spirit of prayer was not in it, and that, for the
very good reason--as he then clearly saw for the first time--that the spirit of prayer and piety did
not compose it. For the first time he saw that his heart was not right with God; and this
conviction left him no peace until he had Christ formed in him the hope of glory. With a
renewed heart he applied himself anew to the work of composing sermons for the pulpit;
preached again in the presence of the pious pastor who had given such timely advice; and again
solicited the benefit of his critical remarks. I have no remarks to make, was his complacent
reply, you can pray that sermon. (Sword and Trowel.)

In the closet
Of Mr. John Shepherd, of the United States, it is recorded that he was greatly distinguished
for his success in the pulpit. When on his death-bed he said to some young ministers who were
present, The secret of my success is in these three things:
1. The studying of my sermons very frequently cost me tears.
2. Before I preached a sermon to others I derived good from it myself.
3. I have always gone into the pulpit as if I were immediately after to render an account to
my Master. All who knew that devoted man would have united in expressing his secret
in three words, In the closet. (Sword and Trowel.)

Nor by the depth either

A young minister having preached for Doctor Emmons one day, he was anxious to get a word
of applause for his labour of love. The grave doctor, however, did not introduce the subject, and
the young brother was obliged to bait the hook for him. I hope, sir, I did not weary your people
by the length of my sermon to-day? No, sir, not at all; nor by the depth either. (Sword and
Trowel.)
A useful preacher
I know a clergyman who valued as one of the best testimonies to his pulpit ministry the
remark of a servant, overheard by a friend, after a sermon specially addressed to servants: One
would think he had been a servant himself. (J. C. Miller, D. D.)

Advice to preachers
On the fly-leaf of a Greek Testament used by Dr. John Gregg, Bishop of York, are carefully
written out the following memoranda for his own guidance. They will be found interesting to
those who aim at speaking in appropriate language on a subject previously studied and thought
over, and they will know that the hints given are the results of much experience: Much depends
on vitality and vigour of body, much depends on the mood and spirit in which you are; therefore
pray, and feed your mind with truth, and attend to health. Much depends on subject; therefore
select carefully. Much on preparation; therefore be diligent. Much on kind and number of
hearers. Much on method; therefore arrange. Much on manner; therefore be simple and solemn,
spirit earnest, tender and affectionate. Much on language; therefore be choice. All on the Spirit;
therefore invoke His presence, and rely on His power, that you may expect docere, placere,
movere. Energy depends on the state of mind and body, ease on calmness and self-possession;
lifts on constant intercourse with people and variety of ranks, and much practice. Read aloud
various passages and portions. Think much, and read select authors. Converse with refined and
well-informed persons. Prepare well for each public occasion. Exercise your powers in public
often, and always do your best. Let your public manner be an enlargement of your private, and
let that be natural and simple, graceful without awkwardness or affectation.

2TI 2:16
Shun profane and vain babblings.

Shun
The word rendered shun is a strong one, and signifies, literally, to make a circuit so as to
avoid; or as Alford paraphrases it, the meaning seems to come from a number of persons falling
back from an object of fear or loathing, and standing at a distance round it. The word is used in
Tit 3:9. (H. D. M. Spence, M. A.)

They will increase unto more ungodliness.

Will increase
. The metaphor is from pioneers clearing the way before an army, by cutting
down all obstacles: hence to make progress, to advance. (James Bryce, LL. D.)

A lax life connected with erroneous doctrine

The close connection between grave fundamental errors in doctrine and a lax and purely
selfish life is constantly alluded to by St. Paul. (H. D. M. Spence, M. A.)

Error is of an encroaching nature

Let the serpent but wind in his head, and he will quickly bring in his whole body. He that saith
Yea to the devil in a little, shall not say Nay when he pleases. (J. Trapp.)
The odium theologicum, the worst of social devils
On approaching my subject I shall premise four things:
1. I have no disposition to underrate the importance of right beliefs in religion.
2. I hold it to be the right of every man to endeavour to propagate his beliefs.
3. I recognise the value of a rightly-conducted theological controversy.
4. The controversy of which I have to speak is that of a conventional theology. By a
conventional theology I mean a theology which a man has received from others, rather
than reached by his own research; a theology which has been put into his memory as a
class of propositions, rather than wrought out of his soul as spiritual convictions; a
theology which is rather the manufacture of other men than the growth of individual
reflection and experience; a theology which is more concerned about grammar than
grace--symbol than sense--sign than substance. Now, such controversies, in the nature of
the case, must always be marked by two features.
(1) Technicality.
(2) Personality.

I. SUCH CONTROVERSIES DEVELOP THE MOST IMPIOUS ARROGANCY. All the arrogancy of mere
worldly men pales into dimness in the glare of the arrogancy which that man displays who dares
pronounce a brother heretic because he subscribes not to his own views.

II. SUCH CONTROVERSIES DEVELOP THE MOST LAMENTABLE DISHONESTY. The polemic of a mere
scribe theology has ever been a cheat.
1. He cheats by the representation he makes of himself. He would have his readers or
hearers believe that he has reached the conclusions in debate by a thorough study for
himself of the holy Book. It is false. It is a law that self-reached convictions expel
dogmatism. But the polemic of a mere scribe-theology cheats also by representing
himself as being inspired only in the controversy by love for truth. It is not lore for truth;
it is love for his own opinions.
2. He is dishonest in his representation of his opponents, he imputes motives not felt--ideas
and conclusions not held.

III. SUCH CONTROVERSIES DEVELOP A MOST DISASTROUS PERVERSITY. The conventional

controversialist perverts the Bible, the powers of the intellect and the zeal of the heart.

IV. SUCH CONTROVERSIES DEVELOP THE MOST HEARTLESS INHUMANITY. They blind the polemic
to the excellences of others. The technical theologue who looks at a brother through the medium
of his own orthodoxy, will fraternise with a modern scoundrel if he is orthodox; but, like
Caiaphas of old, will rend his robes with pious horror at incarnate virtue if it conform not to his
own views. What inhumanities have not been perpetrated in the name of orthodoxy! What built
the inquisition? What kindled the flames of martyrdom? What animated Bonner? What
prompted Calvin to murder Servetus? What roused the Jewish rabbis to put the Son of God to
death? The remarks made will suffice to justify the proposition that the controversies of a mere
conventional theology are the most effective means of developing depravity. (D. Thomas, D. D.)

Profane babbling to be avoided

I. PROFANE VAIN BABBLINGS ARE TO BE AVOIDED. How often does our apostle condemn them?
Why are they to be avoided?
 1. Because the branches which bear them are evil; as weakness of judgment, frowardness of
will, and disorder in tile affections.
2. And do they not blemish our reputation? obscure the gloss of grace? hinder the acts of it?
kindle corruption? and turn from the faith?

II. The causes which increase sin are to be removed. (J. Barlow, D. D.)

2TI 2:17
Their word will eat as doth a canker.

Gangrene
The substitution of gangrene for cancer is an improvement, as giving the exact word used
in the original, which expresses the meaning more forcibly than cancer. Cancer is sometimes
very slow in its ravages, and may go on for years without causing serious harm. Gangrene
poisons the whole frame, and quickly becomes fatal. The apostle foresees that doctrines, which
really ate out the very heart of Christianity, were likely to become very popular in Ephesus, and
would do incalculable mischief. The nature of these doctrines we gather from what follows. (A.
Plummer, D. D.)

Unsound opintions

I. The Church in all ages hath been pestered with vain babblers,

II. UNSOUND OPINIONS ARE OF A SPREADING NATURE. And this is true of all sin, original and
actual.
1. For doth not corruption, like a disease, disperse itself, and pollute every power of the soul
and member of the body? What part is not infected with that leprous contagion? Hath it
not spread also, by natural propagation, to all Adams posterity?
2. Will not all actual sin spread also? For unbelief, hath it not run into atheism? fear, into
despair? anger, into fury? and that, to revenge? Foolish mirth will become madness;
temporary faith, high presumption; and speculative lust, actual whoredom. Were not
images, in the beginning, for civil use, to put men in mind of deceased friends; and are
they not at this day, by the Romanists, religiously adored?
3. Shall we not see one error beget another?
4. Moreover, unsound opinions spread from person to person.

III. Sin will destroy, if not destroyed. (J. Barlow, D. D.)

Justification by faith
This is a most striking and accurate description of the nature of heresy--it never remains
inactive--it is sure to spread; an error in any essential point is sure, eventually, to corrupt the
whole body of truth, just as a gangrene in the human body appearing, at first, as a small spot,
gradually spreads, eating into the sound parts near it, and they, in their turn, infecting the rest,
until the whole body is destroyed. The reason for this is very simple. The truths of religion are
not a set of independent and unconnected notions bound up together in a creed, as men bind
loose sticks into a bundle; they are closely connected parts of a great whole, arising one out of
the other, so that you cannot deny one without denying or perverting a great many others; for
once you admit a truth, you admit all its consequences; once you deny a truth, you must be
prepared to deny, in like manner, all its consequences. God declares that false doctrine eats into
the faith of the Church like a canker. Sacramental justification does this--therefore it is false. In
order to show the injurious results of this false doctrine, we will take, for our example, that
Church which most strongly holds it. The Church of Rome gives us the most awful instance of its
effects. The Church of Rome holds that, at his baptism, every one is made perfectly holy; that if
he remain in this state of grace, or if, after falling from it, he is restored to it again, so that he be
in it at his death, then he is saved. Now let us suppose a church, as yet sound upon all other
points, adopting this opinion. We shall see how it eats its way. And firstly, it must lead to the
perversion of the doctrine of original sin. But further; every one knows that he is constantly
committing little faults. In many things we offend all. But Rome affirms that some sins are
venial, while others are mortal. But the law of God commands as welt as forbids, and they must,
by their good works, continue to deserve Gods favour! Now, in such a system, every work must
have its own proper value, it must be just so much merit towards justification: a man who works
because he has been justified, does not stop to reckon or to price his good works; he works from
love--he cannot do too much; but he who works that he may be justified, must keep count of his
good deeds, and try to ascertain their value, that he may be sure he has really done enough to
secure his justification. But this is not all. In such a system of external observances, it is clear
that the man most remarkable for his lastings and his many prayers is the holiest man. But we
may trace it further still. These holy men, who dwell apart from the common crowd, have clearly
attained a degree of holiness greater than is necessary for their own salvation. May they not,
then, bestow some of it on others? So far we have been tracing the effects of this false doctrine
on those who believe that they are still in a state of justification because they have retained their
baptismal purity. We have now to see its effects upon those who have reason to fear that they
have lost their justification. Even when men have raised their own righteousness to the utmost,
and lowered Gods law to the lowest, still the uneasy doubt will intrude itself--What if, after all, I
have not done enough? what if I have fallen into mortal sin? Now, in such a case, of whom would
the anxious sinner seek advice and consolation? who shall decide for him each nice case of
conscience, and say what is venial and what is mortal sin? what are good works and what are
not? Who but his pastor, Gods minister, whose province it is to study such matters? He wilt
naturally ask him to decide for him what his state may be; but if so, he must confess all his sins
to him: this spiritual physician must know all the symptoms of his case before he can give his
opinion upon it; and, accordingly, the penitent will soon acquire the habit of auricular
confession of all his sins to his priest. But what if this adviser, when consulted, shall decide that
he has fallen from grace and is even in mortal sin? The priest cannot re-baptize him; how shall
he regain his justification? This confessor has a right to declare Gods forgiveness; he preaches
remission of sins; what if he have a right to give it? it is but a step from saying You are
forgiven, to I forgive you. The fears of the penitent, the ambition of the priest, soon take it;
the inquisitor becomes a judge, the ambassador assumes the authority of the king, the minister
of Christ attempts to give the sinner the peace he needs, by usurping the office of his Lord and
Master, who alone tins power on earth to forgive sins. The canker eats its way! There may,
however, be cases where time is too short for the performance of penance--death may be
imminent. For such a state another provision must be made--it is ready. There is a scriptural
and primitive custom, that the elders of the Church should pray over a sick man, anointing him
with oil in the name of the Lord. All that is necessary is, to make of this rite, a sacrament
conveying to the insensible, sick man remission of sins, as baptism was supposed to have given
it to the insensible infant; and then his salvation is secured. Mark, now, how the true doctrine of
justification preserves from all this error. Being justified by faith I have peace; what need have
I then to confess to man? I may come boldly into the holy of holies, through the new and living
way; I need no man to tell me how great my sins may be; I can ask God to pardon my iniquity,
for it is great! If I address myself to my fellow man, it is for counsel and consolation, not for
pardon. I have no need of extreme unction, I have an unction from the Holy One; I have no
need of purgatorial fire, for the blood of Christ cleanses from all sin. Being justified by faith I
have peace with God. (W.G. Magee.)

2TI 2:18
Saying that the resurrection is past already.

Error concerning the resurrection

The resurrection of the body, always a difficulty in ancient modes of thought, was especially so
to those who, with the Essenes amongst the Jews, the Neo-Platonicians, and most of the early
sects which afterwards expanded into Gnosticism, had adopted the dualism of the East, and held
matter to be evil--sometimes the Evil Principle or his embodiment. Hence they were ready to
avail themselves of the other sense of resurrection, the rising of those who were baptized into
Christ to newness of life (Rom 6:3; Rom 6:5; Col 2:12); and they denied that any further
revelation was to be believed. This error had been early taught in the Corinthian Church (1Co
15:12). (Speakers Commentary.)

And overthrow the faith of some.

Overthrowing the faith of others

After an infidel had succeeded in sapping the foundation of his mothers faith in the Christian
religion, he received a letter from her one day, informing him that she was near death. She said
that she found herself without any support in her distress; that he had taken away that only
resource of comfort upon which in all cases of affliction she used to rely, and that she now found
her mind sinking into despair. She did not doubt that her son would afford her some substitute
for her religion; and she conjured him to hasten to her, or, at least, to send her a letter
containing such consolations as philosophy could afford to a dying mortal. He was
overwhelmed with anguish on receiving this letter, and hastened to Scotland, travelling day and
night; but before he arrived his mother expired.
Unreliable ministers
A misplaced buoy caused the wreck of a steamer worth 25,000, the loss of a valuable cargo
and peril to many lives recently. The steamer, which was called the City of Portland, left Boston
on her voyage to St. Johns, N.B., with seventy passengers on board and considerable freight. The
night was clear, and as the steamer passed the Owls Head just before daybreak, the captain saw
a striped buoy indicating the presence of a sunken rock. The course was altered in accordance
with the position of the buoy, but in a few minutes the steamer struck a ledge. The pumps were
started at once, distress colours set, and the boats cleared. The officers and crew retained their
presence of mind, and despatched a boat for help. In a short time a steamer arrived, and took off
the terrified passengers, but the steamer and cargo were a total loss. The captain of the ship was
in no way blameable. The buoy, which was put there to be a means of safety, was by its
displacement the cause of disaster. It had drifted. Similarly some preachers drift from orthodox
positions, and their change of position may cause the wreck of the souls of those who flock to
hear them.
Ministerial responsibility
 During a voyage, sailing in a heavy sea near a reef of rocks, a minister on board the vessel
made, in a conversation between the man at the helm and the sailors, an inquiry whether they
should be able to clear the rocks without making another tack, when the captain gave orders that
they should put off to avoid all risk. The minister observed, I am rejoiced that we have so
careful a commander. The captain replied, It is necessary I should be very careful, because I
have souls on board. I think of my responsibility, and remember that, should anything happen
through carelessness, souls are very valuable. The minister, turning to some of his congregation
who were upon the deck, observed, The captain has preached me a powerful sermon; I hope I
shall never forget, when I am addressing my fellow-creatures on the concerns of eternity, that I
have souls on board. (Archbp. Benson.)

2TI 2:19
The foundation of God standeth sure.

Nevertheless
We should give full force to the . If the spirit of the apostle was perturbed with vain
babblings, or cruel mortification, or the spread of plausible or perilous theories, he required to
fall back upon great and deep principles. (H. R. Reynolds, D. D.)

The foundation
Rather, Gods firm foundation stands, i.e., the Church, the great house of 2Ti 2:20, but
here designated by its foundation, because the antithesis is to the baseless fabrics of heresy.
Other explanations have been: the doctrine of the resurrection of the body, the promises of God,
the fidelity of God, Christ, the Christian faith, the election of God. But the context and the
analogy of Eph 2:19-22 leave little doubt of the correctness of the first interpretation. (Speakers
Commentary.)

The foundation of God

The scene here is one of destruction and desolation. On all sides houses are shaken and
overturned. The houses are individuals or communities professing to believe the gospel. The
faith of some, of many diversely minded and diversely influenced, is overthrown. But, amid the
storm and wreck occasioned by false principles issuing in corrupt practice, there is a building
which standeth sure. Now it may be the Church collective of which it is said, the Church which
has the Lords promise that the gates of bell shall not prevail against her. But it may also be the
individual believer that is intended; for the collective Church and the individual believer are on
the same footing. For my present purpose I take the text in this latter view, and hold it to be
descriptive of the Christian man, continuing steadfast and firm in his faith amid many
surrounding instances of backsliding and apostasy. He is a tower, or temple, or building of some
sort standing sure; being the foundation of God. And in token of that security he is sealed. He is
doubly sealed; sealed on both sides.

I. The Lord knoweth them that are His.

1. The Lord knoweth them that are His by signs or marks or tokens bearing on His interest
or right of property in them, His ownership of them. Thus, He knows them as given to
Him by the Father from before all worlds, in the everlasting covenant. The Lord knoweth
them that are His as redeemed by Him. He knows them by the Spirits work in them also.
 2. The other class of marks or tokens by which the Lord knoweth them that are His, those
bearing upon their interest or right of property in Him, do unquestionably come within
the range and sphere of your consciousness and experience. They are, in fact, in the
main, but an expansion, or unfolding, of the last of the three former ones, the work of the
Spirit making you Christs, and Christ yours, and keeping you evermore in this blessed
unity.
(1) The Lord knoweth them that are His, by the need they have of Him.
(2) By the trust they put in Him.
(3) By the love they bear to Him.
(4) By the work they do for Him.
(5) By their suffering for and with Him.
(6) As waiting for Him.
Now, put together all these marks by which the Lord knoweth them that are His, and say what
must His thus knowing them mean? what must it imply and involve? Nay, rather, what will it
not include of watchful care, tender pity, unwearied sympathy, unbounded beneficence and
liberality and bountifulness?

II. Let every one that nameth the name of Christ depart from iniquity.
1. Naming the name of Christ comes before departing from iniquity. This is the evangelical
arrangement. And it is the only one that can meet the sinners case.
2. Naming the name of Christ is to be followed by departing from iniquity: and that not only
in the form of a natural and necessary consequence to be anticipated, but in that of
obedience to a peremptory command. It is not said, He that nameth the name of Christ
may be expected, or will be inclined, or must be moved by a Divine impulse, to depart
from iniquity. But it is expressly put as an authoritative and urgent precept. Let him
that nameth the name of Christ depart from iniquity.
3. Naming the name of Christ and departing from iniquity thus go together. They are not
really twain, but one. There is not first a naming of the name of Christ, as if it were an act
or a transaction to be completed at once, and so disposed of and set aside; and then
thereafter a departing from iniquity, as its fitting consequence and commanded sequel.
The two things cannot be thus separated. For, in truth, naming the name of Christ
involves departing from iniquity; and departing from iniquity is possible only by naming
the name of Christ. (R. S. Candlish, D. D.)

The palace and its inscription

I. THE SAFETY OF THE CHURCH IS FOUNDED ON GODS IMMUTABILITY. Whether the truth is
regarded as an abstract existence, or as personified in the Church, it takes its stand on this
attribute of the Divine Being. All ecclesiastical history is but a commentary upon the fact that
the foundation of the Lord standeth sure. The pledge of Church safety rests on Fact and
Promise. Time would fail us to trace out the former. We see it in that dark vessel ploughing the
waves of an ocean-sepulchre, and settling on the crest of Ararat. We see it in those weeping
tribes by the river of Babylon; for though their harps are silent, the very breeze that stirs the
willow echoes the voice of Israels God! We see it in that pillar of cloud and in that pillar of light.
We hear Daniel rejoicing over it in the lions den, and the faithful Hebrews proving it in the
furnace of fire, and all the countless multitudes of Christs confessors deepen the voice of
confirmation! History is our stronghold of proof. We dare the sceptic to unbolt the door of the
past, and show us wherein the Divine immutability has failed. Shall we turn to Promise, to show
the Churchs safety? It is like turning to a sky lighted with constellations of suns, or to a world
bespangled with rarest flowers, or to a land flowing with milk and honey. To record the promises
were a task almost equal to transcribing the entire Bible.

II. THE SEAL WITH WHICH GOD HAS ENSTAMPED THE CHURCH PARTAKES OF HIS IMMUTABILITY.
There is no mistaking it. Time does not obliterate it. The seal cannot be successfully
counterfeited in the eye of God. He knows His own.
1. This seal is ornamental. A monarchs star is a mere toy--give it time and it will rot.
Young men, you seek after the decorative, here it is! It shall be an ornament of grace
unto thy head, and chains about thy neck.
2. This seal is a passport to confidence. Christianity has won many compliments in its
practical outworking, from those who effect to despise the evidence on which its claim to
divinity is founded!
3. This seal is an earnest of future glory. Such is the testimony of Scripture (2Co 1:21-22;
Eph 4:30).

III. THE SEAL INDICATES DISCRIMINATION AND APPRECIATION OF CHARACTER. The Lord
knoweth them that are His. What mean those strange words? In the wide sense of creation all
men are Gods--in the sense of Providence all are the pensioners of His bounty; and Jesus Christ
is the propitiation for our sins, and not for ours only, but for the sins of the whole world. There
are standing places in the universe, from which all humanity may be regarded as the peculiar
property of God. But there is an inner circle in which are found hearts differing from the
majority--hearts bearing the seal of God-property.
1. The thought that God appreciates the Christian character, and will finally glorify it, is to
the believer a source of comfort.
2. This thought, moreover, imparts a sense of security.
3. This thought, again, suggests principles of action. Fond as we may be of comfort, and
anxious to be assured of security, there is something positive expected from our Divine
relationship. If God knows me, the world must know me too. The Christian has a
profession to maintain.

IV. DISTINCTIONS IN MORAL CHARACTER MAY EXIST WITHOUT THE SEAL OF DIVINE APPRECIATION.
If all men were Gods in the peculiar sense of the text, there would be no special meaning in its
terms. A class is referred to, in contradistinction to all other classes. There are only two sections
in the domain of moral being--the good and the bad; these again being broken up into almost
endless sub-divisions, shades and stages of development. To make the leading proposition
clearer, take a sample of instances:--
1. Here is a man of keen religious sensibility. A tender heart is a great treasure, indeed, but
let not a few tears be considered proof of penitence.
2. Here is the rigid formalist. Religion is a life, not a form: it is an actual power and not an
elaborate creed. The Cross, and not the pew, is the true way to heaven.
3. A third hopes in the mercy of God. A benevolent God, he argues, will not destroy one of
His own creatures. He forgets the harmony of the Divine attributes. Overlooking an
outraged justice, he hopes in an insulted love. Terrible is the portion of those who bear
not Gods seal (Rev 9:3-4).

V. THE CHURCH, AS A PALACE, MUST HAVE UNITY, COMPLETION, AND DESIGN. The Church is not a
broken fragment or a shattered limb. It is a whole, where individual members have their part to
play. The largo stones and the small ones must be side by side. The position that each shall
occupy in the temple must be determined by the wise Master-builder. If one member is jealous
of anothers position there is an end to unity and progress. We are each dependent on the other.
(J. Parker, D. D.)

The firm foundation

The time in which we live presents two striking, and to many minds incongruous, features.
1. There is great unrest in the realm of religious thought and life. On every side are heard
voices of dissent from both theological and ecclesiastical dogmas. Schools and Churches
are shaken with strife. Many are anxiously questioning concerning the stability of the
Christian faith, and not a few are prophesying evil. There is a strong and increasing
revolt against traditionalism. But With this commotion in the realm of religious thought
there is
2. a great increase of practical Christianity. Missions both at home and abroad are pushed
more vigorously than ever, and with larger results. Education for the people advances
with leaps and bounds. Philanthropic enterprises multiply in number and increase in
wisdom and efficiency continually. The Church is stripping off her dainty garments and
grappling with social problems in a new spirit. There is a broadening application of
Christianity to life, such as no past age has witnessed. In a word, the situation is this: The
power of dogma wanes, but the power of truth waxes; forms are decadent, life is
crescent; religious authority is challenged on every side, spiritual influence broadens and
deepens. Here is a seeming contradiction or anomaly. Many do not understand the
times. In their alarm over the upheaval in the realm of religious thought they fail to see
or to appreciate the uplift in the realm of religious life. Can we not see that
God fulfils Himself in many ways,
Lest one good custom should corrupt the world?
There is a firm foundation of God. A careful study of the Scriptures, of history, and of
experience makes clear--
(1) That the essential basis of Christianity is not an institution, nor even a book.
Christianity was before the Church. Christianity was before the New Testament. It
produced the Gospels and Epistles, as in the olden time the prophetic spirit and
experience antedated and produced the prophetic history and literature. Men forget
this. They forget that God and the soul, and God revealing Himself to the soul,
precede the institutions and records of religion.
(2) It is clear also that the essential basis of Christianity is not a creed. Faith existed
before dogma. It terminates in a personality and not in a proposition or any series of
propositions. Dogma is the result of an attempt to express and justify faith as an
intellectual possession. It is natural and inevitable that men should make this
attempt. But the process which goes on in the sphere of the understanding, or even
its result, must not be identified with Christianity any more than physiology should
be identified with the exercise of physiological functions, or dietetics with eating, or
optics with seeing. Creeds change as life and thoughts change. They must change if
there is life. Thought grows. Experience deepens. All creeds save the simplest, the
most elemental, are left behind. They are not basal, but resultant. They belong to the
sphere of the understanding.
(3) The essential basis of Christianity is a personal revelation of God in and through the
man Christ Jesus, and a personal experience of a Divine communion and a Divine
guidance. How do we know God? Not by argument, but by experiencing the touch of
God on the soul. There is a Divine impact on the spirit of man. Argument is always
subordinate to experience. How do we know God as Father? Through the revelation
of the archetypal Divine Sonship in Christ and the experience of sonship through
fellowship with Him. Spiritual experience underlies Christianity. The great spiritual
verities comes to us always as experiences. They authenticate themselves in
consciousness. How do you know that Christ is Divine? said a Methodist bishop to
a frontiersman whom he was examining for admission into the ministry. The
brawny-limbed and little-cultivated but big-hearted man looked at the bishop a
moment in silence, and then, as his eyes filled with tears, he exclaimed: Why, bless
you, sir, He saved my soul! It was another way of saying : I know whom I have
believed, and I am persuaded that He is able to keep that which I have committed
unto Him until that day. This experience of God is inseparable from the perception
and the acceptance of an inclusive ethical principle that makes life the progressive
realisation of a Divine ideal of righteousness. The experience of a Divine communion
and the attraction of a Divine ideal belong to the essence of Christianity. Let every
one that nameth the name of the Lord depart from unrighteousness. Christianity
has its essential basis, then, in a personal revelation of God in and through the Christ,
and a personal experience of God as life and love, as source and goal, as ideal and
law. The Book, or the institution, may be a means to the experience, but the
experience is fundamental. Along this line of experience lies the test of all doctrines.
Truth is realised in being. This foundation stands sure. It is not shaken by changes in
Church or creed. History is full of illustrations. The Reformation came shattering the
mediaeval Church as with throes of earthquake. Many sincere souls cried out in
dismay that Christianity was overthrown. But the convulsion passed, and Christianity
put on new power to bless the world. Within the present century geology began to tell
its marvellous story of creation, and many devout souls saw in it a deadly menace to
religion. Genesis became a rallying-ground for the alarmed theological hosts. But
truth had its way. Old ideas and interpretations of the Mosaic cosmogony fell away,
and Christianity spread more and more widely among the people. Then came
Darwin, with his appalling and atheistical ideas of evolution! Then, indeed, the ark of
God was in danger! Doughty champions of the faith drew their weapons for battle,
while the timid were ready to exclaim that Church and Bible alike were doomed
unless the new foe were vanquished. The foe has proved the best of friends.
Evolution soon appeared to be a great structural principle of thought in all realms of
study. It has entered the domains of sociology, politics, history, philosophy, and even
theology. Meanwhile Christianity, better understood by the very principle that
seemed to threaten its life, increases in power continually. Nothing is shaken and
overturned by human progress but what ought to be shaken and overturned. Nothing
true ever perishes. Christianity has proved itself hospitable to every advance in
knowledge, and to every social and political change that has been a step forward in
the long battle-march of humanity. They are guilty of a great error who base the
validity of the gospel of Divine love and eternal life on any theory of creation or
inspiration, or on any fixed scheme of social and political organisation. They say; If
this theory of inspiration or salvation or church order is discredited, Christianity is
discredited. But a hundred theories have been discredited, and even disproved, and
Christianity is better authenticated and has a wider and stronger hold on the world
to-day than ever. The firm foundation of God standeth. These are marks of abiding
Christianity: The personal experience of God and the spiritual attraction of
righteousness--God in the soul, a motive and an ideal. Cultivate the passion, not for
safety, but for righteousness, the realisation of love in conduct. Strive not for
fixedness, but for growth. Spiritual permanence is permanence of growth in
knowledge and goodness. Love for God and man walks with sure feet through paths
 where selfishness stumbles and sinks in bogs of doubt and despair. Keep the mind
open to the ever-teaching Spirit of God. There are withheld revelations that wait for
the unfolding of capacity in man to receive God's disclosure. Be content with nothing.
Let faith in God and love to man be the broad base on which to build the aspiring
structure of an eternal life. That foundation standeth sure. Trust God for the future of
humanity. The world was not made in jest, nor does the kingdom of God rest on a
contingency. Faith, as well as love, casteth out fear. Two boys were talking together of
Elijah's ascent in the chariot of fire. Said one; Wouldn't you be afraid to ride in such
a chariot? No, said the other, not if God drove! God drives the chariot of human
progress, and it mounts as it advances. God is in His world, not outside of it. He is
redeeming it from sin. He is making men. He is fulfilling His holy and beneficent
purpose. Fear not, but believe and hope, for the power as well as the glory is His to
whom be glory for ever and ever. (P. S. Moxom.)

The foundation and its seal

I. First, let us think of THE LAMENTABLE OVERTHROW which the apostle so much deplored.
1. The apostle observed with sorrow a general coldness. It was in some respect coldness
towards himself, but in reality it was a turning away from the simplicity of the doctrine of
salvation by grace through faith (see the 15th verse of the previous chapter).
2. Furthermore, the apostle saw with much alarm that teachers were erring. He names two
especially, Hymenaeus and Philetus, and he mentions the doctrine that they taught--not
needlessly explaining it, but merely giving a hint at it. They taught, among other things,
that the resurrection was past already. I suppose they had fallen into the manner of
certain in our day, who spiritualise or rationalise everything.
3. In Pauls day many professors were apostatising from the faith because of the evil leaders.
Sheep are such creatures to follow something that, when they do not follow the
shepherd, they display great readiness to follow one another.
4. Paul also deplored that ungodliness increased. He says that the profane and vain
babblings of his time increased unto more ungodliness.

II. Now let us turn to the subject which supplied Paul with consolation. He speaks of the
ABIDING FOUNDATION: Nevertheless the foundation of God standeth sure. What is this
foundation which standeth sure? Those who have interpreted the passage have given many
meanings to it, but I believe that all those meanings are really one. For the sake of clearness I
would give three answers to the inquiry: the foundation is, secretly, the purpose of God;
doctrinally, the truth of God; effectively, the Church of God; in all, the system of God whereby
He glorifies His grace.

III. Now, we are to look at this foundation and observe THE INSTRUCTIVE INCRIPTION. I think
this figure best expresses the apostles intent; he represents the foundation-stone, as bearing a
writing upon it, like the stone mentioned by the prophet Zechariah of which we read, I will
engrave the graving thereof, saith the Lord of hosts, and I will remove the iniquity of that land in
one day. The custom of putting inscriptions upon foundation-stones is ancient and general. In
the days of the Pharaohs, the royal cartouche was impressed upon each brick that was placed in
buildings raised by royal authority. The structure was thus known to bare been erected by a
certain Pharaoh. Here we have the royal cartouche, or seal, of the King of kings set upon the
foundation of the great palace of the Church. The House of Wisdom bears on its forefront and
foundation the seal of the Lord. The Jews were wont to write texts of Scripture upon the door-
posts of their houses; in this also we have an illustration of our text. The Lord has set upon His
purpose, His gospel, His truth, the double mark described in the text--the Divine election and
the Divine sanctification. This seal is placed to declare that it belongs to the Lord alone, and to
set it apart for His personal habitation. If I might use another illustration, I can suppose that
when the stones for the temple were quarried in the mountains, each one received a special
mark from Solomons seal, marking it as a temple stone, and perhaps denoting its place in the
sacred edifice. This would be like the first inscription, The Lord knoweth them that are His.
But the stone would not long lie in the quarry, it would be taken away from its fellows, after
being marked for removal. Here is the transport mark in the second inscription: Let every one
that nameth the name of Christ depart from iniquity. The first mark--
1. Is concerning God and us. The Lord knoweth them that are His.
2. The text teaches us that the Lord discriminates. Some who bear His name are not His,
and He knows them not.
3. The Lord knoweth them that are His signifies that He is familiar with them, and
communes with them. They that are really the Lords property are also the Lords
company: He has intercourse with them.
4. Further, the words imply Gods preservation of His own; for when God knows a man He
approves him, and consequently preserves him. The second seal is concerning us and
God--Let every one that nameth the name of Christ depart from iniquity. Observe how
the practical always goes with the doctrinal in holy Scripture. Those whom free grace
chooses, free grace cleanses. This is a sweeping precept as to the thing to be avoided: let
him depart from iniquity--not from this or that crime or folly, but from iniquity itself,
item everything that is evil, from everything that is unrighteous or uuholy. The text is
very decisive--it does not say, Let him put iniquity on one side, but, Let him depart
from it. Get away from evil. All your lives long travel further and further from it. Do you
know where my text originally came from? I believe it was taken from the Book of
Numbers. Read in the sixteenth chapter the story of Korah, Dathan, and Abiram. In the
Septuagint almost the same words occur as those now before us. The Lord Jesus is
exercising discipline in His Church every day. It is no trifling matter to be a Church
member, and no small business to be a preacher of the gospel. If you name the name of
Christ, you will either be settled in Him or driven from Him. There is continually going
on an establishment of living stones upon the foundation, add a separating from it of the
rubbish which gathers thereon. (C. H. Spurgeon.)

The stability of Gods purpose

It may be asked, how did it happen that under the direct observation of the apostles
themselves, standing as they did on such exclusive ground, acting in the name and by the
authority of the Lord Jesus Christ, and clothed with all the awful powers of their high office--
how happened it that so many and such dangerous errors arose? It might be permitted--
1. To ascertain the faith and put to the test the obedience of the sincere. There must be
heresies that these may be proved and made manifest.
2. To show that the claims of the religion of Jesus Christ are not guided or influenced by
secular authority, and that mens minds are left perfectly free, at liberty to think and
determine for themselves.
3. To illustrate the nature of the early discipline of the Christian Church. It was not such as
affected mens properties or lives, as has too frequently been the case where ecclesiastical
authority has been felt. Paul put down error by virtue of his authority as an apostle; but
we find nothing carnal in any of his proceedings.
4. To furnish occasions for developing more clearly the essentials of Christianity. Three
 topics of reflection are suggested to us here--

I. THE STABILITY OF GODS PURPOSE. The idea which we found on this part of the subject is, the
certain continuance and continual accomplishment of Gods purposes, spite of all difficulties,
oppositions, and enemies. But it has respect chiefly--
1. To the truth of God; and
2. To the Church of God.

II. THE SPECIAL OBJECTS OF GODS PURPOSE. The foundation of God standeth sure; having this
seal, the Lord knoweth them that are His, etc.
1. In speaking of the special objects of Gods love, we shall notice chiefly the character under
which they are described--they are His. This implies knowledge, discrimination,
approbation, acknowledgment. They are His--His by dedication.
2. His in consequence of a gracious influence on their hearts.
3. His in consequence of an interest in Christ. But this question is naturally suggested: How
are we to determine whether we are His? How are we to know that we belong to the
number of the called, and chosen, and faithful? The answer is ready--Let every one that
nameth the name of Christ, depart from iniquity, and this leads us--

III. To consider the Holy character which ought to result from Christian principles. Consider
here--
1. The profession assumed. They name the name of Christ. This includes in it an admission
of His authority--a reception of His doctrines--a public avowal of their sentiments and
convictions.
2. The obligation enjoined. Let him depart from iniquity. To depart from iniquity is to hate
it--to be habitually opposed to the commission of it--to avoid it with the greatest
circumspection--to seek and pursue whatever is opposed to it.
3. This is enjoined by the authority of Him whose name we bear. Can we think on that holy
name without calling to mind the purity it should inspire? He gave Himself for us that
He might redeem us from all iniquity. Think of His character--it was holy and heavenly:
of His doctrines--every word of God is pure: of His institutions--they are all designed to
promote our sanctification: of the great ends and designs of His government--these are
all connected with our purity. There is not a doctrine, not a testimony, not a precept
which Christ has laid down, not a promise which He has caused to be recorded, which
does not lead to the inculcation of holiness. On all parts of the Christian system we see
inscribed, Be ye holy, for I am holy.
4. This is enforced by the peculiar discoveries of revelation. Can you mention a doctrine
which does not lead to holiness?
5. This departure from iniquity is an essential and constituent part of the salvation of the
gospel.
6. This is provided for by the continual agency of the Holy Spirit.
7. This is the design of all gospel institutions.
8. This is the great end of all providential dispensations.
9. It is that without which all our professions would be nullified and useless. (J. Fletcher, D.
D.)

What is religion
 We have come in our day into times precisely like those of the apostle, in which there is a great
movement throughout the whole civilised world, and a great change of feeling, either of
apprehension or of words, in regard to the stability of the Christian religion. I declare that the
essential elements of Christianity were never so apparent as to-day; that they were never so
influential; that they were never so likely to produce institutions of power; that they never had
such a hold on human reason and human conscience; and that the religious impulse of the
human race was never so deep and never so strong in its current. In the first place, then, we
must recollect that there may be very great changes around about religion, in its external forms,
without any essential interior change, nay, even with the augmentation of its interior power.
Some men think that anything which is a revelation from God must be always one and the same
thing; but Gods revelation is alphabetic; it is a revelation of letters, and they can be combined
and recombined in ten thousand different words, varying endlessly. The great facts which are
fundamental to consciousness, once being given, are alphabetic; and these facts may be
combined; and with the development of the human race in intelligence and moral excellence
they go on taking new forms, and larger experiences must have a larger expression. It is said that
men do not believe in virtue. Well, when a man tells me that the refinements of the schoolmen
are lapsing on questions which relate to eternal regeneration through the Son of God, and that
many of the fine distinctions between ability natural and ability spiritual are going outer mens
thoughts and out of much use, I admit it; but I say that the great fundamental truths of religion,
namely, the nature of man, the wants of man, and Divine love as a sufficient supply for human
wants--instead of growing weaker are growing stronger in mens minds. After all the pother that
is made about the doctrines of human depravity, and the need of regeneration by the power of
the Holy Ghost, are they not true? Men kick them about like so many footballs; but do they not
recognise them as true when they are stated in a different way from that in which they have been
accustomed to hear them stated, and in a way which is suited to the experience of our times?
Men think these truths are passing out of the world; but I say they are simply taking another
form of exposition. The truths themselves are inherent, universal, indestructible. Religion is not
one thing. It means the moving of the human soul rightly toward God, toward man, and toward
duty. He who is using his whole self according to laws of God is religious. Some men think that
devotion is religion. Yes, devotion is religion; but it is not all of religion. Here is a tune written in
six parts, and men are wrangling and quarrelling about it. One says that the harmony is in the
bass, another that it is in the soprano, another that it is in the tenor, and another that it is in the
alto; but I say that it is in all the six parts. Each may, in and of itself, be better than nothing; but
it requires the whole six parts to make what was meant by the musical composer. Some men say
that love is religion. Well, love is certainly the highest element of it: but it is not that alone.
Justice is religion; fidelity is religion; hope is religion; faith is religion; obedience is religion.
These are all part and parcel of religion. Religion is as much as the total of manhood, and it
takes in every element of it. All the elements of man hood, in their right place and action, are
constituent parts of religion; but no one of them alone is religion. It takes the whole manhood,
imbued and inspired of God, moving right both heavenward and earthward, to constitute
religion. I ask you to consider what religion is according to the definition of Paul--The fruit of
the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance.
I do not care whether a man whitewashes or blackwashes his fence, or whether he uses guano or
barn-yard manure, or what his mode of cultivation may be, the question is, Does he get good
fruit? If he does, his method is good. Now, I take it that the apostle is speaking of religion when
he speaks of the fruit of the Spirit; and the fruit of the Spirit is what? Orthodoxy? Oh, no.
Conscience? Not a bit of it. One of the fruits of the Spirit is love; and is love dead? Another fruit
of the Spirit is joy; and is joy gone? Peace, the strangest of fruits--is it not slowly coming to be
that which is the unison of all other qualities with blessedness in the soul? Ye, then, who mourn
because particular modes are changing, and think that religion is dying out, look deeper, and
pluck up hope out of your despair, and confidence out of your fear; and to you that think religion
is going away because of science, let me say that science is the handmaid of religion. It is the
John Baptist, oftentimes, that clears the way for true religion. By religion I do not mean outward
things, but inward states. I mean perfected manhood. I mean the quickening of the soul by the
beatific influence of the Divine Spirit in truth, and love, and sympathy, and confidence, and
trust. That is not dying out. (H. W. Beecher.)

The sure foundations

It is the nature of truth, as it is developed by human intelligence and used for practical
purposes, to gather to itself instruments and institutions. The permanence of great fundamental
truths, and the infinite variability of the exponents of truth, in the form of law, custom,
philosophical statement--these are the two great truths with which we are to expound the past
history of religion in the world, and by which also we are to prepare the way for its development
in the days that are to come. After a while men lose sight of the truth in the instruments of it.
They cease to worship the thing, and worship its exponent; so that, by-and-by, it is not the truth
that men follow so much as its institutions. And so, as soon as this takes place, men, following
their senses and their lower nature, begin a process of idolatry, of professionalism; and they
become worshippers of the sensuous. So it comes to pass that all religions tend on the one side
downward, and on the other side upward. The tendency to carry on truth to a higher and nobler
form co-exists with another tendency to hold the truth in just the same confined forms with
which it has hitherto been served. And so Churches find in themselves the elements of explosion
and of controversy. Then comes revolution or reformation. Then comes sectarianism, or the
principle, rather, from which sects grow. Now, in the time of St. Paul, vast changes were taking
place. Mosaism, or religion as developed through the instrumentality of Mosaic institutions, had
ripened and gone to seed, and was passing away; and in so far as the Gentile world was
concerned, there was no further attempt on the part of the apostles to teach religion by the old
forms and under the old methods. If you turn your eyes toward the Greek nation, which was the
thinking nation of the world, they had knowledge, philosophy and art, but they had no moral
sense. If you turn to the Roman empire, there was organisation, there was law, and an effete
idolatry. Now came Christianity. But Christi-unity in itself, in its very origin, was vexed with
schisms, with disputings; and it was in the midst of these confusions that Paul made the
declaration of our text, that the foundation of God standeth sure. No matter what this man
thinks, or that man teaches; no matter what shadows come or go, be sure of one thing--that the
immutable foundations of religion stand. They will not be submerged permanently, nor will they
rot in the ground; and they have this seal or superscription, written, as it were, on the corner-
stone: The Lord knoweth them that are His. There is the great truth of Divine existence, and
intelligence, and active interference in human affairs. God is not blotted out by mens doubts, or
reasonings, or philosophies, themselves caused by the interpenetration of Divine thought upon
human intelligence. God knoweth them that are His. Let every one that nameth the name of
Christ depart from iniquity. That is the other seal--aspiration for goodness; departure from all
evil; an earnest, thorough and persistent seeking after a godly manhood. There are the two
elements. There are fundamental elements in a Christian Church which we ought to speak of,
and which we ought to mean when we speak of fundamental doctrines, and there are those
which are necessary for the formation of the individual character, and for the transformation of
man from an animal to a spiritual being. These are the fundamental truths which stand
connected with the existence, government, and power of God in the world; and also with the
organised development of human nature, that it may rise toward God. Now, it so happens that
there are a great many things fundamental to theology which are not at all fundamental to
human nature; and it so happens, on the other side, that there are in human nature a great
many things which are fundamental to the organisation of a noble and manly character, but are
hardly recognisable in theology at all. We ought, then, to clear our minds of the misuse of the
term fundamental doctrines. No doctrines are fundamental except those that teach the Divine
existence and government, or that teach the condition and wants of human nature, and its
reconstruction, its re-organisation into Christian manhood. Men cannot live without religion.
They cannot be men without it. The State calls for it; art calls for it; home and domesticity call
for it; the voice of mankind and the voice of the ages have called and are calling for it; and they
are either ignorant or cowardly who fear that any great disaster is going to befall religion in
consequence of the progress which is taking place in the investigation of truth. Do you believe in
a providence? Is this great world floating without a rudder, without a pilot or a captain? is time
made up of chance-drifts? or is there a God? If there is a God, has He a future, and is He steering
time and the race towards that future? And will He sleep or forget, and allow the race to run to
ruin? The Word of God, the foundations of God, stand sure. Now, this general fear will lead us to
take into Consideration the necessity of a closer union and affiliation of true Christian people. It
seems to me what we need is, not to go back to old systems, or to cling to the old Churches, but
simply this: that we should search for the great fundamental facts and truths which stand
connected with the development of human nature from animalism to spirituality, and work
together on these common grounds. Not that I would abolish ordinances, days, or institutions. I
say to every sect, Act according to your belief in regard to these things. Keep your theory;
ordain as you think best; organise as you think best; let your ordinances be such as you think
best; make your philosophical systems such as you think best; but stand with your brethren. Do
not let the veins of your life run just as far as the walls of your church, and then come back
again; let them go forth throughout Christendom. (H. W. Beecher.)

The foundations of the Christian faith

The scepticism which we have to meet to-day concerns itself not with specific doctrine, but
with the very roots and foundation of Christian faith itself. Time was when t, he foundation of
Christian faith was the authority of the Church. The authority of the Church as the foundation of
Christian faith has passed away. Nor is the Bible, the printed Book, in any true and profound
sense the foundation of our Christian faith. Underneath the Bible there is a foundation on which
the Bible itself rests. Now modern thought proposes, in lieu of these two foundations, another,
the human reason, and it asks us to bring all our questionings and our faiths to the bar of the
intellect, and have them adjudged and determined there. I shall not stop to argue whether
reason be a sufficient foundation for our Christian faith; but I undertake to say that it is not the
foundation of our Christian faith, and that we believe not because things are asserted by the
Church, not merely because they are printed in the Book, not merely because they commend
themselves to our reason. Deep down in the human life there is yet a foundation underneath all
these. We do not object to bringing all Christian faiths to the bar of reason. We believe our
Christian faith is not unreasonable; but there are truths which are not arrived at by
argumentative processes; they are not reached by processes of logic; they are not demonstrated;
they are known. AEsthetic truths, we do not prove them, we see them. All our moral beliefs rest
on this foundation; we do not argue them, we know them. Love, patriotism, honesty, justice,
truth, by what chemical processes will you analyse these? How will you put them into the scales
and weigh them; by what logical demonstration will you prove they exist? Now that which is true
in respect of all the aesthetic elements of life, that which is true in respect of the moral element
of life is true in respect of the great spiritual realm. Our articles of Christian faith rest on our
vital, personal, living experience in them. Why do I believe in God? Why do you believe in your
mother? You have seen her. I beg your pardon; you never saw your mother. You have seen the
eyes, the forehead, the cheeks, the face--that is not mother. If that be mother, then why, when
the form lies prostrate, and you press the kiss upon the lips, and they give no answering kiss
back, and you press the hand, and it gives no answering pressure back, why burst you into tears?
Why wring your hands with grief? The lips are there, the brow is there, the cheeks are there, all
that you ever saw is there. But mother is gone; and love, patience, fidelity, self-sacrifice, long-
suffering--that is what makes the mother that you loved--that you have never seen. And we
believe in God because we have known the tenderness of His love, because in times of great
weakness He has strengthened us, and in times of great sorrow He has comforted us, and in
times of great darkness He has guided us, because we have known in our inmost experience the
power that is of God in lifes struggle. Why do you believe in immortality? It is not because of the
philosophical arguments that have been addressed to you; it is not because of the proof texts you
can find in the Scriptures; we know that we are immortal, as the bird knows that it has power to
fly while yet it lies in its nest, and waits for the moment when it shall soar off into the invisible
air. There is no better argument for immorality than that of the French Christian to his deistical
friend. When the deist had finished a long scholastic argument, the Christian Frenchman
replied, with a shrug of the shoulders, Probably you are right; you are not immortal, but I am.
Now, when this view of the foundation of the Christian faith is employed, men sometimes object
to it and say, You are appealing to our feelings, you are not willing to test Christian truth where
all truth must be tested, in the clear light of reason; you are appealing to our feelings, to our
prepossessions, to our desires, to our sentiments. Not at all. I am putting our Christian faith on
that foundation on which all our knowledge and all our belief rest, albeit our Christian faith
stands closer to the foundation than anything else. All that science has taught us, all that travel,
all that history, all that observation, either of our own or observations of others, all is based, in
the analysis, upon this--the truthfulness either of our own personal consciousness, or of the
consciousness of others. Now, we carry in our hearts the consciousness of a Divine presence
outside ourselves. We look upon this life of Christ, and it stirs within us a new and a Divine life.
We know the power there is in the pardoning and atoning grace of the Lord Jesus Christ. Why
do we believe the Bible is an inspired Book? Because it is an inspiring Book, because it has given
us comfort that no other book ever did, life that no other book ever gave, strength that no other
book ever gave, because in our own personal use and experience of it it has been the life of God
in our hearts. Moreover, our Christian faith rests not merely upon our own consciousness, it
rests upon the concurrent consciousness of innumerable witnesses. But mark you one thing
more. Our Christian faith rests on our consciousness, on the concurrent consciousness of
witnesses verified by actual testimony. Christianity is not a theory. It proposes to do something
for me. Compare old Rome with England or America of to-day with all our vices, with all our
shortcomings, with all our corruptions, and behold what is the answer of history to the claim
that Christ has made. Why, when Mr. Morse first proposed the magnetic telegraph it was not
strange that men were sceptical. When he said By touching a little key here I communicate a
message to a man a thousand miles yonder, no wonder that wise and conservative people shook
their heads and shrugged their shoulders, and said, Impossible! But when the wire had been
laid from Washington to Baltimore, and the first message was flashed through that wire,
Behold what God hath wrought, how could any man doubt when the work was achieved? Some
of you will say, Ah! this will not give us a well-defined theology. Well, perhaps not. But who
can stand and look out into the vast future, and define immortality? Who can look up into the
heavens and define God? Who can look into his own soul and define there the sins that have
oppressed him, or the Saviour that has redeemed him from them? No, no; our experiences do
transcend all our definitions, being beyond them. And some of you will say, This is well for
those of you that have this experience, but I have it not. Is that any reason why you should not
believe? Now, let us reason this matter one moment. Because you do not enjoy the music of
Beethoven will you therefore conclude that all musical enjoyment is a myth? Because you,
standing on the deck of an Atlantic steamer, cannot see the light of the far-distant lighthouse
which the ship captain with his better trained eye does see, will you conclude that he is mistaken
and you are right? If it be true that there is a testimony coming from innumerable hosts of
witnesses to the reality of Gods presence, to the certainty of immortality, to the inspiration of
Gods Book, to the vital saving power of a living Christ, will you reject the light because you are
blind? Will you deny the truth because you see it not? A father and his son stand on the shores of
the Bay of Fundy. A great tidal wave forty feet in height comes roiling in, when the boy catches
the fathers hand in terror, and cries, Run, father, run; the ocean is going to wash us away. The
father looks and smiles upon the lad, and says, Wait, wait. The great wave dashes itself into
innumerable atoms of foam upon the great rock, and sweeps back into the ocean. And when this
tidal wave of scepticism shall have expended its force it will be found broken into innumerable
atoms of foam at the foot of a rock which shall stand through all the future, as in all the past, the
Rock of Ages. (L. Abbott. D. D.)

The Lord knoweth them that are His.

All Gods people favourites

It is said of Tiberius, the emperor, that he never denied his favourite Sejanus anything, and
often prevented his request; so that he needed only to ask and give thanks. All Gods people are
His favourites, and may have all that their hearts can wish, or their need require. (J. Trapp.)

Affectionate remembrance
At Bury St. Edmunds, I went to the infirmary of the workhouse, where, amongst other
patients in bed, I conversed with an old m an, who, if I remember rightly, was over eighty years
of age. As it lay outside the counterpane, I noticed that his arm from the elbow to the wrist was
covered, after the manner of sailors tattooing, with numerous letters. On asking him what they
were, he said, Why, you see, sir, Ive had nine children, and all are gone; some I know be dead,
and some I dont know whether they be dead or alive, but theyre all the same to me; I shall
never see any of them again in this world. But Ive got all their initials here on my arm; and its a
comfort to me as I lie here to look at em and think of em. It was all that this poor old man
could do for his sons; but he held them in affectionate remembrance, though he needed not the
sight of their initials to remember them by. Our heavenly Father knoweth and taketh pleasure in
all them that are His. He bears them all on His heart, and His power to help and to bless them is
as great as His wealth of love. (B. Clarke.)

Hidden Christians
There are stars set in the heavens by the hand of God, whose light has never reached the eye of
man; gems lie covered in the dark abysses of earth that have never yet been discovered by the
research of man; flowers which have grown in blushing beauty before the sun, that have never
been seen by the florist; so there may be Christians, made such by God, who are hidden from the
knowledge of this world. (John Bate.)

Unknown, yet well known

Many of the greatest saints have lived and died unknown and uncared for by the world. These
are Gods secret ones, unknown to men, well-known to God. About some of the saints and
apostles we hear much; the lives and works of St. Paul and St. Peter are familiar to us all. It is
not so with St. Bartholomew, and yet none of the martyrs worked more faithfully, or suffered
more severely. He who laboured so successfully for Christ, and suffered so severely, is only
mentioned four times in the New Testament, and then very slightly. There is no word to record
his hard toil, his burning love, his patient suffering, and his noble death. And so it is with many
of the greatest of Gods saints. No one knows the name of Naamans little servant, who brought
her master to God. The names of the Holy Innocents appear in no earthly book. That pious
widow who gave all she had to the Temple is not named; and there are thousands of others, who
though unknown, are well known to God, whose names are not written on earth, but are
written in heaven. There are many who are now living for God, and working for Him, and
suffering for Him, of whom this world knows nothing. There will not be, perhaps, a paragraph
about them in the newspapers, but the Lord knoweth them that are His. God has hidden saints
in everyplace, dwelling under cottage thatch, as well as in great houses. These are the gems
which no earthly eye has ever valued, but they will shine none the less brightly on that day when
God makes up His jewels. (H. J. Wilmot-Buxton, M. A.)

The Lord knoweth them that are His

The Church at Ephesus, at a very early age, suffered from that stumbling-block--the falling
away of professors. Oh! I do not wonder at the pain and the perplexity which the young
missionary at Ephesus seemed to feel, at the thought of the falling away of many whom he had
been wont to teach, and love, and hope, and pray for. But mark the delightful emphasis of that
nevertheless--Nevertheless the foundation of God standeth sure. Perhaps, of those who set
out with you on the road to heaven, some years ago, it may have been your painful lot to see one
after another stop, lie down, and go to sleep, and die. Nevertheless, nevertheless! the
foundation of God standeth sure. Or, look again at that nevertheless. One by one the
friendships and the happinesses of life have been melting away from you. And now every idol
has been pulled down; and now almost the only hope of your earthly support is gone: oh! with
what sweetness at such amoment will that thought come back to you, Nevertheless the
foundation of God standeth sure! You have a Friend that never can leave you. Or it may come
closer than this. It may please God to bring trial more home to your heart. He may lead you
through a long, dark cloud, where it may seem to you as if every trace of comfort was obliterated
for ever,--Nevertheless the foundation of God standeth sure. Beneath the feet the foundation
stands. The building may fall, but the corner-stone is safe. There is pardon; though there is no
sense of it. There is faith; though there is not the joy in believing. There is Christ; though there
is not the feeling of Christ. That cloud will roll over, and when the morning breaks, it will light
up that foundation, brighter, clearer, and more saving, for ever. For Nevertheless the
foundation of God standeth sure. You see, then, that the whole of a mans peace and all his
security depend upon this,--What is his foundation? It is the plainest of all plain Scriptural
truths, that the only foundation of any souls safety is the Lord Jesus Christ. Other foundation
can no man lay than that is laid, which is Christ Jesus. Other foundation may have a
momentary peace; but this only can support the super-structure for eternity. Now this truth the
apostle carries out into a little more detail. In order to do it, his mind borrows an image from a
ceremony common at the commencement of the erection of a public building, when a king, as he
lays the foundation-stone, sets upon it the impression of the royal seal. In like manner, as if to
give the believers hope a two-fold security, God is said not only to lay the foundation, but to
seal it; and when He seals it, He seals it to Himself, by the oath with which He confirms
it; and to the believer, by the Spirit in which He gives it. Now, that seal, with which God
stamps every converted soul, is two-fold. Or, to speak more accurately, it is a single seal which
has two faces. Accordingly, on the heart of every child of God, on the ground of it, there will be
found two inscriptions, which the hand or seal of God has engraven there. In other words,
there are two fundamental principles which God has placed there. The one stands out clear,
legible, and large--The Lord knoweth them that are His. And the other is like unto it--Let
every one that nameth the name of Christ depart from iniquity. The seal must have been twice
stamped--both inscriptions must have been there--before the soul is safe, and stands quite
sure. Now, let us look at the two sides of that seal; first, separate; and then together.

I. THE FIRST IN THE RELATION, AS ALSO THE FIRST THAT IS LAID UPON THE HEART, IS THE
IMPRESSION OF GODS LOVE. The Lord knoweth them that are His. This records that truth of
truths on which the whole gospel rests, as upon one base--that salvation is all of Gods eternal,
sovereign love. This must be held by every man who wishes to enjoy the peace of God: that it was
God who knew me, loved me, and cared for me, and drew me long before I ever had any
thoughts of Him. The whole of a mans safety depends upon this: The Lord knew me from all
eternity; the Lord knew me when He drew me to Himself; the Lord knows me now--all my
little thoughts and works: the Lord knows I am trying to serve Him; the Lord knows I wish to
love Him. But as the one side of Gods seal is privilege, the other is duty.

II. The one is Gods love, THE OTHER IS YOUR HOLINESS. Let every one that nameth the name
of Christ depart from iniquity. The two sides must never be divided. But as the stamp of Gods
love is laid, so must the stamp of mans obedience be laid. Gods love first, to teach that there
can be no real obedience till there is first a sense of Gods love. Feelings often have deceived us,
and they will deceive again. But the question is, practically, Are you departing from iniquity?
Observe the expression. It is not one single act; but it is a gradual, progressive retiring back from
evil, because, more and more, the good prevails. Now, bow is it? Say you have conquered the
acts of sin, have you conquered the desires? Say you have conquered the desires, have you
conquered the thoughts? Do you think that your temper is being every day more subdued? Is
your pride lessened? Your worldliness, and your covetousness--are they receding? Would your
own family--would your own dearest friend have cause to say, that you are growing every day in
grace? Is it a seal, think you, that can be read of all men upon you? Could they see it
exemplified? (J. Vaughan, M. A.)

Inscription on foundation stones

The figure is probably drawn from the practice of engraving inscriptions on one or both sides
of the foundation-stone. So, in Rev 21:14, the names of the twelve apostles are found on the
twelve foundations of the mystical Jerusalem. The Lord knoweth them that are His. Not as
expressing the knowledge that flows from an inscrutable decree, but, as in 1Co 8:3; 1Co 13:12;
Joh 10:14, the knowledge, implying love and approval, which Christ has of those who are truly
His. This represents one side of the life of the believer, but, lest men interpret the truth wrongly,
the other side also needs to be put forward, and that is found in personal holiness. (E. H.
Plumptre, D. D.)

The chosen known to God

The Lord knoweth them that are His is a citation from the Septuagint of Num 16:5, and a
moments consideration will show bow appositely the apostle quotes this passage. Korah,
Dathan, and Abiram had gathered themselves together against Moses on the plea of the holiness
of the whole congregation: all the congregation, they said, are holy, every one of them, and
the Lord is among them: wherefore then lift ye yourselves up above the congregation of the
Lord? Hero then certain bad men had got hold of a true principle, but were applying it wrongly
and rebelliously. It was quite true that all the congregation were holy, but it was also true that
God had especially sanctified the sons of Levi above the remainder of His people. Korah and his
company came forward with specious pretensions to superior spirituality; they asserted that all
the people of Israel were priests of God--a great truth in itself, but not, therefore, to supersede
another truth, viz., that God had chosen a certain tribe to be specially His priests. So Hymenaeus
and Philetus asserted a great truth, viz., the nature and importance of the spiritual resurrection;
but because they so asserted it as to supersede by it another plainly revealed truth, they
undermined and overthrew the very faith itself, and proved themselves to be the children of
Satan, and not of God. (M. F. Sadler, M. A.)

Inconspicuous lives related to heaven

In modern times it has been found out that, by a wise adaptation of electricity, an organ can
be played many miles away, under certain conditions. If the keyboard is connected with the
battery, and the wires run, no matter how far, even hundreds and thousands of miles--if the
battery be properly charged and the wires run, say, to New Orleans, the organist sitting here
may thunder there the majestic tones of an anthem. And if you consider that the human soul is a
battery, and that all its wires run into the heavenly land, there are many inconspicuous persons
living in the world of whom we see and hear and know nothing, but from whom to heaven wires
go, and around whose souls are angel assemblies gathered together chanting joyful songs; and
there are many men a knowledge of whom the telegraph wires are busy communicating, and
about whose fame the newspapers pile telegraph upon telegraph; there ate many noisy men
respecting whom there is much ado made on earth, but there is not a single wire that runs
between them and the other life. (H. W. Beecher.)

Gods knowledge of His children

I remember a story of Mr. Mack, who was a Baptist minister in Northamptonshire. In his
youth he was a soldier, and calling on Robert Hall, when his regiment marched through
Leicester, that great man became interested in him, and procured his release from the ranks.
When he went to preach in Glasgow he sought out his aged mother, whom he had not seen for
many years. He knew his mother the moment he saw her, but the old lady did not recognise her
son. It so happened that, when he was a child, his mother had accidentally wounded his wrist
with a knife. To comfort him she cried, Never mind, my bonnie bairn, your mither will ken you
by that when you are a man. When Macks mother would not believe that a grave, fine-looking
minister could be her own child, he turned up his sleeve and cried, Mither, mither, diona ye ken
that? In a moment they were in each others arms. All, the Lord knows the spot of His children!
He acknowledges them by the mark of correction. What God is to us in the why of trouble and
trial is but His acknowledgment of us as true heirs, and the marks of His rod shall be our proof
that we are true sons. He knows the wounds He made when exercising His sacred surgery. (A.
Maclaren, D. D.)

Pretended spirituality
It is as if Paul said, Here are false teachers who, under a show of great spirituality, have
overthrown the faith of some in the Church. They have come as angels of light. They have said,
The only real resurrection is the resurrection of a dead soul to the knowledge of God. Why
trouble yourselves about any other resurrection except this? And by these specious words--
words which apparently only highly spiritual men could say--they have opened the flood-gates
of unbelief; but God, after all, knows who are sound and who are rotten at heart. The Lord
knoweth them that are His. The Lord sees through every pretence of sanctity. The sure
foundation of God standeth, for God knows the souls who really and truly belong to Him. He
knows them infallibly, and no one knows them but He. You see, St. Paul evidently implies that
these falsely spiritual teachers, and those who were led by them, were not in heart Gods true
people. We learn from this that our faith may be subverted and our souls ruined by pretenders
to spirituality in religion. We may extend this to our doctrines of the faith besides the
resurrection of the body. The two sacraments, for instance, have each an outward part, which
touches the body, or which is received by the body; and God has made the reception of the
inward grace of the sacrament to depend, ordinarily speaking, on the reception of the outward
sign. And now I have to put you on your guard against another form of specious yet false
spirituality, with which a very large proportion of our modern religious literature is saturated.
Beware of books and tracts, and appeals and sermons, full of deep doctrine and evangelical
statements, without any duty--any lowly, common-place, homely Christine duty, mixed up with
such doctrine or Gospel statements. No book of religion can possibly be more spiritual than St.
Pauls Epistle to the Ephesians. And yet, what sort of exhortations have we in the fourth chapter
of this most spiritual Epistle? What I have said respecting the teaching of St. Paul is equally true
of that of his brother apostles, SS. Peter, James, and John. Remember, then, that ii our standard
of Christianity is the teaching of the apostles, then writings, full of high experience or sweet
assurance, without any inculcation of lowly duty, are simply unscriptural, and so unspiritual.
(M. F. Sadler, M. A.)

The seal of the foundation of God

The inscription is twofold; the first part relating to God, the second to ourselves; the first
confirming our faith, the second directing our practice; the first permitting us to trust our all on
our Redeemer, the second inciting us to work out our own salvation with fear and trembling.

I. IN THE VISIBLE CHURCH THE BAD ARE MINGLED WITH THE GOOD. Many bear the name of
Christian who have not even the outward appearance of the reality; others profess much with
their lips, but are strangers to the power of religion in the heart: others, again, are despised by
man, who yet bear about with them that pearl of great price--a true and lively faith, without
which the rich are poor, and with which the poor are richer than all the world could make them.
But all this is surrounded with such a mist Of circumstances and forms and conventional habits,
that the difference is well nigh imperceptible to human eyes. Certain broad lines of distinction
between those who may be the Lords, and those who certainly are not, may easily be drawn; but
much will still be left where we may hope or fear, but cannot know. But God knows. His eye
pierces through the outward covering of professions, and looks directly on the heart. And there
is much comfort in the belief that God thus knoweth them that are His.
1. It is a guarantee of the safety of those who are His, whatever may be their station, or how
powerful soever their enemies.
2. Joined to this belief also is the comfortable conviction that, where God has begun a good
work, He will perform it unto the day of Jesus Christ (Php 1:6).
3. And this truth furnishes a key to the mystery, that in the visible Church the bad are ever
mingled with the good. To human eye they are, but not to Gods.

II. But this is but part of the seal or inscription on the foundation of Gods temple, and the
part with which, however confirmatory of our faith and consolatory to our weakness, we have
the less immediate concern. This relates to Gods knowledge, THE OTHER TO OUR DUTIES. Let
every one that nameth the name of Christ depart from iniquity.
1. Gods foreknowledge does not at all diminish mans responsibility, nor detract from the
necessity of our own endeavours.
2. Mans holiness is the end of Gods predestination. He has chosen those who are His, not
simply to be happy, but to be holy. Would we read Gods eternal counsels concerning
ourselves? We may do so with reverence and trembling hope; but only in our growing
freedom from sin, and the increasing holiness of our lives. (John Jackson, M. A.)

Let every one that nameth the name of Christ depart from iniquity.--Iniquity here includes
the teaching of those false men above alluded to, as their teaching led away from the truth, and
resulted in a lax and evil way of life. (H. D. M. Spence, M. A.)

Departing from iniquity the duty of all who name the name of Jesus
We are--

I. To show who they are WHOM THE LORD CHARGES TO DEPART FROM INIQUITY. The text tells
you it is everyone who names the name of Christ.
1. Baptized persons, capable to discern betwixt good and evil.
 2. Who profess faith in Christ, and hope of salvation through Him.
3. Who pray to God through Christ.
4. Who profess faith in Christ, and holiness of life also.
5. Communicants who name the name of Christ in a most solemn manner, by sitting down
at His table, before God, angels, and men.

II. To show WHAT IS IMPLIED IN THIS DEPARTING FROM INIQUITY which God chargeth us to aim
at. Here let us inquire in what this departure, this happy apostasy, lies. There is--
1. A giving up with our rest in sin. God chargeth you to awake and bestir yourself, to spring
to your feet, and prepare to make progress in the ways of holiness.
2. A going off from sin, and giving up with it: If I have done iniquity, I will do no more
(Job 34:32).
3. A standing off from sin, as the word properly signifies: Avoid it, pass not by it, turn from
it, and pass away (Pro 4:15).
4. A going off to the other side, namely, to Christ and holiness.
5. A going farther and farther from sin. Let us inquire what of iniquity God charges us to
depart from. It is the accursed thing, with which we have nothing to do. We must depart
from all sin, from the whole of it. We must depart--
(1) From under the dominion of sin (Rom 6:12).
(2) From the practice of sin (Isa 56:7).
(3) From the devising and contriving of sin.
(4) From the love of sin (Eze 14:6).
(5) From the enjoyment of the fruits of sin.
(6) From the occasions of sin, and all temptations to it (Eze 14:6).
(7) From the workers of iniquity (2Co 6:17).
We now proceed--

III. To EXPLAIN THE NATURE OF THIS CHARGE. You may know the nature of this charge given to
them in the text, by these following properties. It is--
1. An universal charge, and this in two respects.
(1) In respect of the persons naming. Every one, says the text, who nameth the name
of Christ.
(2) In respect of the sins which you are to depart from (Eze 18:31).
2. A peremptory charge (Act 17:30).
3. A charge for the present time (Psa 95:7-8).
4. A charge with certification, a charge upon your highest peril (Heb 12:25). We are now

IV. To show WHY THOSE PARTICULARLY WHO NAME THE NAME OF CHRIST ARE CHARGED TO
DEPART FROM INIQUITY. All to whom the gospel comes are so charged, but those who profess
Christ are in a special manner thus charged. For--
1. The practice of iniquity is a contradiction to their profession; so that they cannot have this
practice, but they give the lie to their profession.
2. Whosoever partakes of Christs salvation departs from iniquity; for salvation from sin is
the leading and chief part of Christs salvation.
3. The practice of iniquity is in a peculiar manner offensive to God, and grieving to His
 Spirit.
4. It reflects a peculiar dishonour upon God; such sins bring a scandal upon that holy name
and religion which they profess (Rom 2:24). We are now--

V. To make some practical improvement. This doctrine shows us--

1. That all and every one amongst us, by the authority of God who made us, and in whose
name we were baptized, are obliged to depart from iniquity.
2. That for men to abstain from the sacrament of the supper, to this end that they may not
be abridged of their liberty in sinful courses, is not only impious, but childish and foolish.
3. That they are bold adventurers, and run a dreadful risk, who come in their sins,
unrepented of, and not sincerely resolved against, and sit down at the Lords table.
4. Behold here how the Lords table is fenced, by a fence of Gods own making. Our text
debars from this holy table whosoever will indulge themselves in, and will not part with,
any known sin whatsoever; particularly--
(1) All neglecters of the duties of piety towards God.
(2) All who make not conscience of their duty towards men, righteousness, mercy, and
charity.
(3) All those who are not sober in their lives (Tit 2:12).
(4) All those who suffer their tongues to go at random, and make no conscience of their
words.
(5) All those who make no conscience of inward purity, the keeping of the heart.
(6) All those who entertain and indulge themselves in any known sin, or in the neglect of
any known duty, or are not content to have their sin and duty discovered to them
(Psa 66:18).
5. Behold how the door of access to the Lords table is opened to all true penitents, whose
hearts are loosed from, and set against, all sin.
6. This shows us the necessity of self-searching, examining ourselves on this occasion (1Co
11:28). We exhort you to depart from iniquity, turn from your sins, since you name the
name of Christ. (T. Boston, D. D.)

How is gospel grace the best motive to holiness? -

I. Departing from iniquity is no cause of justification.

II. Departing from iniquity hath its influence upon, though no cause of, our salvation (Heb
12:14).

III. HOLINESS IS INDISPENSABLY NECESSARY UNTO ALL JUSTIFIED PERSONS. As it was necessary
that Christ should take upon Him our flesh, so it is as necessary that we should receive from
Him His Spirit. As it is storied of one who was very debauched and wicked, and, taking up a
Bible, which by his religion he had not been acquainted with (being a Papist), he confessed that
whatsoever book that was, it made against him; so unless thou dost sincerely labour after
holiness, there is never a word in all the book of God that speaks any comfort unto thee, none of
the fruit that grows upon the Tree of Life can be tasted by thee. This might be more evinced if we
fix our mind on these following reasons:--
1. From the nature of God. I mean the essential holiness of His nature, by which He cannot
have communion with any one that is unholy, no more than light can have fellowship
 with darkness; but He indispensably hates and opposes all wickedness, and hath
declared His enmity against it. Neither can the gospel change Gods nature, or make Him
less to abhor sin. It is indeed a declaration of the way and means which God hath
ordained to exalt his grace and mercy to the sinner by; but it is in saving of him from his
sin, and not with it.
2. From the requisites in the gospel itself. All the privileges of the gospel do include or pre-
suppose departing from iniquity. How did the Jews search every hole and corner of their
houses to find out leaven, and how earnestly did they cast it away I or else the paschal
lamb would not have availed them, and the destroying angel would not have passed from
them. And these things are our examples (1Co 10:7), and tell us, that unless we
industriously search out and cast away the leaven of sin and Wickedness, the very death
of Christ, the Lamb of God, will profit us nothing. Let us take a view of the privileges of
those that are saved by the gospel, and see how they are obliged to holiness by them.
(1) Election is the first. And if we are chosen in Christ Jesus, the apostle tells us, that
we are chosen in Him, that we should be holy and without blame before Him (Eph
1:4).
(2) Our vocation is unto holiness.
(3) Our regeneration, or being born again, which the gospel insists so much upon, is in
being made like unto God. Partakers of the Divine nature (2Pe 1:4).
(4) And what is glory, which we seek for, and endeavour after, but only holiness in
perfection? (Rom 2:7.) Grace is glory in the bud, glory is grace in the flower.
Christian is not an empty name; and being called so makes us not to be so. Every one
is not a scholar, or an artist in any faculty, who is called so. Besides, Christianity is a
practical science; and thou hast no more of it than thou dost practise. What should
an unholy heart do in heaven? There are no carnal delights.
3. It is written in our very natures, did we but understand them. Every man that receives a
reasoning soul is, by his receiving of it, obliged to give God a reasonable service.

IV. Free pardon the best motive to become holy.

1. If it be to expiate for by-past offences, or to merit undeserved favours, it must needs be
abominable in the sight of God, being the highest act of pride or presumption that can be
imagined. Let our works be what they will, though the best are as filthy rags (Isa 64:6),
if they be offered unto God by way of barter or exchange, they become most abominable:
as if God stood in need of something that we have, or that we were so sufficient as to be
able to benefit God too.
2. To depart from iniquity, or to labour in holiness, in order to express our thankfulness
unto God for His mercies in Jesus Christ, is most grateful and most forcible.
3. Love unto God for all His glorious excellencies, especially for His mercy in Christ Jesus, is
the best principle of holiness and of our departing from iniquity. God requires His
children to give Him their heart (Pro 23:26). Now love is as a fire which many waters
cannot quench. Difficulties will be overcome, and obedience will be permanent, where
true love to God is. And this love in the soul to God is begun by and flows from Gods love
first unto the soul, as fire kindles fire: He loved us first (1Jn 4:19). (T. Boston, D. D.)

The obligation of Christians to a holy life

I. What obligation the profession of Christianity lays upon men to live holy lives.
1. He that professeth himself a Christian professeth to entertain the doctrine of Christ, to
 believe the whole gospel, to assent to all the articles of the Christian faith, to all the
precepts and promises and threatenings of the gospel. Now the great design, the proper
intention of this doctrine, is, to take men off from sin, and to direct and en courage them
to a holy life.
2. He that professeth himself a Christian professeth to live in the imitation of Christs
example, and to follow His steps, who did no sin, neither was guile found in His mouth.
3. He that calls himself a Christian hath solemnly engaged himself to renounce all sin and to
live a holy life. Thus you see what obligation the profession of Christianity lays upon us
to holiness of life. From all which it is evident that the gospel requires something on our
part. For the covenant between God and us is a mutual engagement; and, as there are
blessings promised on His purl, so there are conditions to be performed on ours.

II. I come now to the second thing propounded, and that is, to persuade those who profess
Christianity to answer those obligations to a Holy life, which their religion lays upon them.
1. Consider how unbecoming it is for a man to live unsuitably to his profession.
2. Consider how great a scandal this must needs be to our blessed Saviour and His holy
religion. As we would not proclaim to the world that the gospel is an unholy and vicious
institution, let us take heed that we bring no scandal upon it by our lives, lest the
enemies of our religion say as Salvian tells us they did in his time--Surely if Christ had
taught so holy a doctrine, Christians would have lived holier lives.
3. And, lastly, let us consider the danger we expose ourselves to by not living answerably to
our religion. Hypocrites are instanced in Scripture as a sort of sinners that shall have the
sharpest torments and the fiercest damnation. (J. Tillotson, D. D.)

The obligations of Christians to depart from iniquity

I. EVERY PROFESSING CHRISTIAN DOES NAME THE NAME OF CHRIST, and is called by His name,
even as the disciples were called Christians first at Antioch; nay, even before that naming at
Antioch, every believer in Christ--every one baptized into His name--was virtually so called. And
we may say, as every pupil or disciple of the various schools and sects of philosophy
acknowledged the master, and assumed the name of the school to which he belonged; and as the
soldier wore the badge of the commander, and of the corps to which he was attached; and as
idolaters had the name of the idol-god whom they worshipped upon their hands or upon their
forehead; so, in like manner, in a far higher and in the most eminent and religious sense, every
Christian showed his school, the company, the corps to which he belonged, to be that of Christ
Jesus the Lord, whose name he bears, and into whose service he has been admitted.

II. Press upon you departure from all sin.

1. One great end of the religion of Jesus is the destruction of sin and the encouragement of
holiness. Can any one doubt of this? Can the most superficial examination of its terms,
and language, and ordinances, leave any one to doubt of this? I appeal to the testimony
of enemies, of wicked men, and of evil spirits in proof of this. Why has the gospel been so
hated and opposed? And, from the whole current of prophecies, types, and positive
declaration of the great Author of the Gospel, is it not undeniable that the destruction of
the works of the devil was the grand end of the wondrous dispensation?
2. If any spark of gratitude be kindled in your hearts to Him who hath given Himself for you,
to deliver you from this present evil world, and to bless you in turning every one of you
from your iniquities, and who hath done this at such an expensive rate, redeeming you
not with corruptible things, as silver and gold, but with His own precious blood, surely
 you will depart from all iniquity.
3. Again, the credit of religion, regard to the honour of Christ, should lead you to depart
from all iniquity. It is said of the Pythagoreans, an ancient sect of philosophers, that they
used to send a coffin to unworthy members who had disgraced the sect, intimating that
they were considered as dead and gone.
4. Finally, if you would maintain your peace of mind and your good hope through grace, and
have the first part of this text and motto secured--The Lord knoweth them that are His-
-see that the second part of it which we have been illustrating be fulfilled and carried
through, even departing from all iniquity. (W. H. Burns.)

Christians bound to cultivate holiness of heart and life

I. Consider to whom the text is addressed.

1. It may be said of all professing Christians that they have named the name of Christ. The
text is not addressed to infidels. Those who have merely named the name of Christ have
His name, but have nothing of His nature; they have something to do before they can
depart from iniquity. It is idle to tell the captive to leave his prison till the fetters are
broken which chain him to its floor; before a dead man walks he must live; before the
branch bears ii must be grafted; before the water wells from the frozen fountain the
springs must be thawed; and the breeze and the breath of heaven must blow down the
valley before its dry bones are changed into living men; and so before a man can, by one
step, leave iniquity, he must be made a new creature in Jesus Christ.
2. Our text is addressed to real Christians. When the apostle said, Let every one that
nameth the name of Christ depart from iniquity, it was a very different thing to do so
then and to do it now; it is one thing to swim down the stream and another thing to make
head against it; the mere naming the name of Christ is nowadays no evidence at all that a
man is a true lover of Jesus.

II. CHRISTS PEOPLE ARE CALLED ON TO DEPART FROM INIQUITY. The text calls on you who are
lovers of Jesus not only to abstain from open and barefaced iniquity, not only to maintain before
the world the high honour of your Masters cause, but to part with your secret and your sweetest
sins.

III. THE LOVE OF CHRIST SHOULD LEAD US TO DEPART FROM ALL INIQUITY. Can a lover of Jesus
think of the shame, the spitting, scourging, crucifying, and very tempest of evils they rained
down on the head of a beloved Saviour, and not hate his sins?

IV. SEEK DIVINE GRACE TO ENABLE YOU TO DEPART FROM ALL INIQUITY. Sin is like the negros
colour: it is not an accidental property; he is born with it; the water of the broad sea cannot wash
it away; the art of man cannot remove it; in change of climate he remains unchanged; you may
carry him to shiver amid the snows of Greenland; he may exchange the shadow of his palm trees
for a hut of snow, the burning sands for the frozen sea, he is as dark as ever; nothing but a
miracle of nature can change the negros colour, and nothing but a miracle of grace can change
the sinners heart; though you wash thee with nitre, and take thee much soap, yet thine iniquity
is marked before me, saith the Lord. You have one of two things to choose--you must either
depart for Christ from iniquity, or you must depart for iniquity from Christ. (T. Guthrie, D. D.)

The moral tendency of the gospel

 I. THE GREAT DESIGN OF ALMIGHTY GOD IN THE DISPENSATION OF THE GOSPEL is our
improvement in holiness and virtue here, in order to the attainment of eternal life hereafter. The
gospel is not a fanciful theory, containing a system of speculative opinions, which have little or
no connection with virtue and happiness. Universal obedience is declared to be requisite.
Having thus considered the nature of our holy religion, we are now--

II. To consider the consequences of living unsuitably to that profession.

1. He who names the name of Christ, without departing from iniquity, exposes himself to
reproach and contempt. Men will not be imposed upon by an empty possession. They
cannot indeed see into our hearts, and notice the motives by which we are actuated; but
they can observe our good or bad actions, and judge whether our lives be answerable to
our profession.
2. But the consequences of vice in a professed Christian extend farther than to the sinner
himself. A wicked life in a professed Christian is attended with more than ordinary
mischief: it not only serves to seduce, like every other evil example, but it has a strong
tendency to stagger a weak and honest mind. Perplexities crowd upon his mind. He
begins to suspect the truth of religion, and to regard it as an empty profession. His zeal
abates; he relaxes in the discharge of his duty; and throws religion away as a mere
imposition. His enemies rejoice; his friends weep. Religion has lost an advocate; the
world has gained a triumph; but his blood will be required of your hands.
3. But the consequences of iniquity, in a professed Christian, extend farther than
individuals; they extend to the cause of Christianity; nay, even to our blessed Savior
Himself. It is an indignity offered to Christ, and an outrage committed upon the gospel,
in the disguise of a friend. It seems to declare either that Christianity countenances
immorality, or that it wants authority to enforce its laws. On both which suppositions it
destroys its authority as coming from God.
4. A wicked life, as it injures the weak and reflects discredit on religion and its author, also
exposes the sinner himself to the most imminent danger. There are many circumstances
which aggravate the guilt, and will add to the punishment of a wicked Christian. The
more indulgent the father who commands, the more ungrateful is the son who disobeys;
the more plain and reasonable the command, the more inexcusable the breach of it; the
more powerful the motives to obedience, the more obstinate the disobedience; the more
advantages and means of improvement, the more culpable the neglect, and the more
dreadful the condemnation. (Andrew Donnan.)

Particular in small things

Ralph Waldo Emerson was a man of rare integrity, and so particular about small things as to
be punctilious. One day a new cooking-stove had been provided for his house, and although the
stove came highly recommended it proved thoroughly refractory and aggravating, and did
everything but what it was expected to do. At length the family was in despair, and some one
suggested sending it to auction. What! exclaimed Emerson, transfer our own perplexity to
another pair of shoulders? No, never! unless the stove be labelled imperfect. And imperfect
it was labelled, and sold at a heavy discount. (New Zealand Methodist.)

A holy life
The following testimony borne to the character of the Rev. John Fletcher by Wesley, in the
funeral sermon which he preached for him soon after his death, serves to explain the powerful
influence which he exerted on the age in which he lived, an influence which has not yet died out.
I was intimately acquainted with him for about thirty years. I conversed with him morning,
noon, and night, without the least reserve, during a journey of many hundred miles; and in all
that time I never heard him speak an improper word, or saw him do an improper action. To
conclude: many exemplary men have I known, holy in heart and life, within fourscore years; but
one equal to him I have not known, one so inwardly and outwardly devoted to God. So
unblamable a character in every respect I have not found either in Europe or America, and I
scarce expect to find another such on this side eternity.
Power of holy lives
I was once privileged to lead an aged man across a thoroughfare--that old man of whom you
may read in a tract called, I never Lost but Once. Some rough men, attracted by his patriarchal
appearance, cleared a way for him through the carts and boys, and as he acknowledged their
kindness with a low bow of his silver head, I heard one man say, If ever there was a godly party,
that is one; the face dont tell lies.
A good life enforces teaching
A gentleman from England wrote that he went to some one of our cities in the morning
prayer-meeting of one of the churches; that during the meeting a man spoke with little or no
animation, and the address was wanting in all the elements calculated to produce an impression.
Yet, to his astonishment, the entire meeting appeared to be listening with rapt attention, and it
was but a little before he saw many of the people were in tears. He was so utterly surprised at the
result that he was led to inquire about it at the close of the service. He was told that the man who
had spoken was so remarkable for his uniform Christian consistency, and was so gentle and
affectionate, that his words were always weighty, for that his life had secured him the affection
of the whole church. This visitor wrote further that he went to the meeting the following
morning, and was much interested in the whole service, and specially so in a gentlemans
address, who spoke with such fervour and eloquence as to excite his feelings intensely, so that he
found him self weeping profusely, and supposed that everybody in the meeting would be as
much excited as himself; but on looking around, he found that he was the only weeper to be
seen. Again he was astonished; but the solution was the fact that while his brethren did not
question his being a Christian, his life had not compelled their homage. (S. B. Halliday.)

Running from sin

We once heard Dr. W. F. Broadus tell of a little girl who, in the days when the conversion of
children was not the subject of as much prayer as now, applied for membership in a Baptist
chapel. Were you a sinner, asked an old deacon, before this change of which you now speak?
Yes, sir, she replied. Well, are you now a sinner? Yes, sir, I feel I am a greater sinner than
ever. Then, continued the deacon, what change can there be in you? I dont know how to
explain it, she said, but I used to be a sinner running after sin, but now I hope I am a sinner
running from sin. They received her, and for years she was a bright and shining light; and now
she lives where there is no sin to run from.
Sin ruinous
A man must have hell taken out of him if he is to escape hell. (Norman Macleod.)

The stability of holiness

A building which demands holiness, carries within itself no ground of dissolution and
overthrow. (Van Oosterzee.)

Inconsistent Christians false witnesses

Dr. E. W. Benson (Archbishop of Canterbury) said that a well-known advanced freethinker
had told him that he was more impressed by the inconsistency between the theoretical teaching
and the social practice of cultivated and active-minded Christians in respect of wealth,
advancement, and luxuriousness than by our doctrinal difference. And what was his inference?
That the standard of the gospel was too high--that its morality was impracticable, as tested by
the lives of those who accepted it, and that it was, therefore, not divine.
The power of a good life
A sceptic towards whom a Christian had shown great kindness, said to him, I dont believe in
Christ, but I do believe in you, and I will try to believe in Christ because you tell me it is He who
has made you what you are. (J. Clifford, D. D.)

Christ dishonoured by the inconsistencies of His professed people

A recently-erected edifice has fallen: how do men treat the fact? They instantly connect it with
the architect or the builder. When a chemical experiment has failed, how is it looked upon?
Instantly the manipulator is blamed for want of skill, or for want of judgment in the selection of
the quality of his materials. So all the practices of the Church are carried back to Christ, and He
is magnified or crucified afresh, according to their nature. (J. Parker, D. D.)

2TI 2:20-21
In a great house there are not only vessels of gold and of silver, but also of wood and of
earth; and some to honour and some to dishonour. If a man, therefore, purge himself from
these he shall be a vessel unto honour.
The house and its vessels
The words imply a parable which is not formally interpreted. Rising as it does, however, from
the thought of the foundation in 2Ti 2:19, we shall not be far wrong in assuming that the great
house is (as in 1Ti 3:15) the Church of God. The sequel of the parable presents questions of
greater difficulty. Are we, with the majority of interpreters, to identify the vessels made to
honour with silver and gold, those of wood and earth with the vessels made to dishonour? In
this case the difference between the two sets of vessels is, in the interpretation of the parable,
purely ethical. All true members of Christ are as the gold and sliver, all unworthy members as
the wood and clay. And, as the material of which the vessel is made does not depend upon itself,
it might seem at first as if we had here, as in the parable of the tares and the drag-net, to
interpolate the thought that the man whom the vessel represents may, by purifying himself,
transmute his nature, and pass from the one class to the other. I venture to think that a different
interpretation gives a far truer meaning. The classes of vessels correspond to the gifts which
men have received (as in the parable of the talents we have the five, the two, the one), and each
has its proper use and honour in the great house of the Church of God. But in each case, of the
gold as of the clay, it is true that purity is the one essential condition of honourable use. The man
of poorer gilts (to pass from the sign to the thing signified) may, if he keeps himself pure, be a
vessel made to honour. If the silver and gold are allowed to be defiled by that which is unclean, if
holiest things find vilest using, then even they are in danger of serving only as vessels for
dishonour, of showing (not ceasing even then to fulfil a Divine purpose) that the righteous
judgment of God is against them that commit such things. In this case the words, If a man
purge himself retain their full significance, and we have no need to interpolate the idea of a self-
transmuting process, changing the earthen vessel into gold. (E. H. Plumptre, D. D.)

The Church a kingly house

 I. THE TRUE VISIBLE CHURCH IS LIKE A GREAT AND KINGLY HOUSE. For, did net the King of kings
contrive its platform? lay its foundation? rear its walls? and perfect its building? Doth He not
protect it, dwell in it, and prescribe laws to govern it? For its circle, is not that also great,
spacious? Doth it not extend itself to the four corners of the world? Who can number the
inhabitants of it? or tell the tenth part of this household? Is not its provision wonderful? Do not
its servants eat angels food, bread from heaven, and drink the choicest wines, the water of life?

II. In the visible Church are good and bad persons.

III. All Gods servants are not equally sanctified.

IV. STRONG CHRISTIANS ARE LIKE VESSELS OF GOLD. First, they are resembled to vessels, both
good and bad persons; this is common to all. Secondly, unto vessels of gold and silver; this is
proper to the good, not the bad. Why to vessels? Because they are capable to receive the water of
grace and corruption, as vessels any liquid or solid matter. Again, they are of use in Gods house,
like vessels in mans. And grown Christians are like golden vessels; for they are rare, precious,
pure, glorious; of honour, profit, and will endure the fire, hammer, and come out of the furnace
the more purged from tin, dross, corruption. And, as noblemen engrave their arms on the one,
so doth God imprint His image on the other. But you will say, How may I know myself to be
such? Well enough; for golden vessels have the most fiery trials, endure much hammering, are
strongest set on by the devil, have the hottest skirmishes in their captains army, scatter the
words of grace the farthest, and rejoice in the greatest tribulation.

V. Weaker Christians are like vessels of silver.

VI. The wicked are not equally corrupted.

VII. Persons less profane are like wooden vessels.

VIII. The basest sort of men be like earthen ones.

IX. The final estate of men is but twofold. (J. Barlow, D. D.)

The house of God and utensils of it

I. WHAT IS THE GREAT HOUSE HERE SPOKEN OF? The Church is sometimes in Scripture called
the house of God (1Ti 3:15; Heb 3:2), and here a great house. If the greatness of that material
house of God, erected by Solomon, was measured by the number of workmen, which were
200,000, and of the years wherein it was a building, which were seven; much more may we
conceive this spiritual house great, which hath been from the beginning of the world a setting
up, both by Gods own hand, and infinite numbers and millions of workmen, patriarchs,
prophets, apostles, pastors, teachers, martyrs, confessors, professors, and holy men in all ages.
And for the parts, the foundation is of pure gold, even Jesus Christ. The stones not dead, as in
other houses, but living stones (1Pe 2:5). And the whole house is, saith St. Peter, a spiritual
house; so as great things are spoken, and might more be spoken, of this great house of God.

II. WHAT ARE THESE VESSELS OF GOLD AND SILVER, OF WOOD AND EARTH? As in the material
house of God, the temple, were vessels for all services, both more honourable, of gold and silver,
and others of baser matter; so in this spiritual house (typified by that) are vessels, that is,
persons of sundry sorts, distinguished in our text.
1. in themselves, by their matter, gold, silver, wood, earth.
2. In their use and end, honour and dishonour.
Now, out of each part observe somewhat.
1. In that the Church is the house of God, and we all profess ourselves to be within this
house, we learn two things:
(1) To walk careful in Gods presence, who dwelleth in it. In other great houses many
things pass and are done, which the master knows not, for that he is not always at
home, and, if he were, yet his eye could not be in all corners. But the owner of this
house is never from home, and His eye pierceth into every part of His house, and is
on every person, so that nothing can escape Him.
(2) To acquaint ourselves with His will and directions.
2. In that the Church is the house of God, it follows every Christian is a part of this house
(Heb 3:6). And therefore we must--
(1) Give the Lord possession of His house.
(2) Having once given Him possession, beware of sacrilege. What was once dedicated to
God might never be profaned.
1. Note that there must necessarily be a mixture of good and bad in the visible Church;
vessels of divers sorts.
2. Note how the Lord esteems of a godly man, though he be good but in part. He calls him a
vessel of gold and a vessel of honour, even where much dross remains to be purged.
But how shall I know that I am indeed a vessel of honour?
1. In respecter himself, he purgeth himself from these things. What is this purging or
purifying? According to our former resemblance, we may conceive the metaphor to be
taken from goldsmiths, who used to try and purify their metals from dross, before they
can frame it to a vessel of honourable use and service. Even so doth the Lord with His
chosen. Who must cleanse and purify? Every man himself, none excepted, that will be a
golden vessel. This purging is all one with our sanctification; the whole work of which is
Gods, as appears--
(1) By His promise (Isa 4:4).
(2) By Christs testimony (Joh 15:2).
(3) By His prayer for the whole Church (Joh 17:17).
(4) By the prayers of all saints (Psa 51:1-19).
And yet we are said to purge ourselves; yea, to convert ourselves, and make ourselves new
hearts. When--
1. Being renewed by the Spirit, we co-operate with Him in using the means, In not resisting
His work. From what must a man purge himself? From these things--that is, lusts and
defilements, errors in judgment and practice, in faith and manners, of which he had
spoken before; implying sin to be the foulest filthiness in the world, and that it defiles the
whole man. But when must he purge himself? The apostle speaks in the present time, for
there is no purgatory hereafter. Again, the present time noteth a continued act; so as
every man must always while he liveth be purging away these things.
2. The second mark for the trial of such a one is in respect of God. He is meet for the Lord.
Before God can use men as vessels of honour, Himself must first fit and prepare them to
honourable services. We are His workmanship, created in Christ unto good works (Eph
2:10).
3. The third is in respect of godliness. Prepared to every good work. Where--
 (1) The object works good in the author, rule and kind, piety and mercy.
(2) The extent--every.
(3) The readiness to it--Whence? of God. (T. Taylor, D. D.)

The great house and the vessels in it

After all, says the apostle in effect, though in fewer words, it is not such a very great wonder
that there should be persons in the Church who are not of the sterling metal of sincerity, nor of
the gold and silver of truth, which endures the fire. You must not look at Hymenteus and
Philetus as if they were prodigies, there have been many like them and there will be many more;
these ill weeds grow apace, in all ages they multiply and increase. Where beneath the skies shall
we find absolute purity in any community? The very first family had a Cain in it, and there was a
wicked Ham even in the select few within the ark. Isaac, with all his quiet walk with God, must
be troubled with an Esau, and ye know how in the house of Jacob there were many sons that
walked not as they should. I have chosen you twelve, and one of you is a devil. In the great
field which Christ has sown, tares will spring up among the wheat, for the enemy takes pains to
sow them; neither is it possible for us to root them up. In the kings garden briars will grow,
thorns also and thistles will the most sacred soil yield to us. Even the lilies, of Christ grow among
thorns. You cannot keep the best of churches altogether pure. Yea, lift your eyes even to the
skies, and though there be myriads of stars, yet ye shall mark wandering stars among them, and
meteors which are and are not, and are quenched in the blackness of darkness for ever. Until we
shall come to the heaven of the Most High we must expect to find chaff mixed with the wheat.
Coming to the text, the apostle suggests the encouragement I have already given, under a certain
metaphor. The Church of God being ill the world has its common side and its common vessels,
but being also a heavenly house has also its nobler furniture, far more precious than gold which
perisheth though it be tried with fire.

I. First let us consider THE GREAT HOUSE. The apostle compares the Church to a great house.
We feel sure he is not speaking of the world; it did not occur to him to speak about the world,
and it would have been altogether superfluous to tell us that in the world there are all sorts of
people,--everybody knows that. The Church is a great house belonging to a great personage, for
the Church is the house of God, according to the promise--I will dwell in them, and walk in
them.
1. It is a great house because planned and designed upon a great scale.
2. Because it has been erected at great cost, and with great labour.
3. Because its household arrangements are conducted on a great scale. Speak of fine flour--
behold, He has given us angels food; speak of royal dainties--behold, the Lord hath
given us fat things full of marrow, wines on the lees well refined. What a perpetual feast
doth the Lord Jesus keep up for all His followers.
4. For the number of its inhabitants. How many have lived beneath that roof-tree for ages.
What a swarm there is of the Lords children, and yet not one of the family remains
unfed. The Church is a great house wherein thousands dwell, yea, a number that no man
can number.
5. Because of its importance. The Church is a great house because it is Gods hospice, where
He distributes bread and wine to refresh the weary, and entertains wayfarers that else
had been lost in the storm. It is Gods hospital, into which He takes the sick, and there
He nourishes them until they renew their youth like the eagles. It is Gods great pharos
with its lantern flashing forth a directing ray so that wanderers far away may be directed
to the haven of peace. It is the seat of Gods magistracy, for there are set thrones of
judgment, the thrones of the house of David. The great house of the Church is the
 university for teaching all nations, the library wherein the sacred oracles are preserved,
the treasury wherein the truth is deposited, and the registry of new-born heirs of heaven.
It is important to heaven as well as to earth, for its topmost towers reach into glory.

II. We will now go inside the great house, and we at once observe that it is well furnished. Our
text, however, invites us to note that it contains a number of MEANER VESSELS, articles of the
coarser kind for ordinary and common uses. Here are trenchers and buckets of wood, and
pitchers and pots and divers vessels of coarse pottery. Some have thought that this figure of
vessels to dishonour relates to Christians of a lower grade, persons of small grace and of less
sanctified conversation. Now, although believers may from some points of view be comparable
to earthen vessels, yet I dare not look upon any child of God, however low in grace, as a vessel to
dishonour. Moreover, the word these refers to the earthen and wooden vessels, and surely they
cannot represent saints, or we should never be told to purge ourselves from them. Besides, that
is not the run of the chapter at all. The real meaning is, that in the Church of God there are
unworthy persons serving inferior and temporary purposes, who are vessels to dishonour. They
are in the Church, but they are like vessels of wood and vessels of earth, they are not the treasure
of the mansion, they are not brought out on state occasions, and are not set much store by, for
they are not precious in the sight of the Lord. The apostle does not tell us how they came there,
for it was not his intent to do so, and no parable or metaphor could teach everything; neither
will I stay to describe how some professors have come into the Church of God, some by distinct
falsehood and by making professions which they knew were untrue, others through ignorance,
and others again by being self-deceived, and carried away with excitement. The parable does not
say how they got there, but there they are, and yet they are only vessels of wood and vessels of
earth. The vessels in the great house are, however, of some use, even though they are made of
wood and earth; and so there are persons in the Church of God whom the Lord Jesus will not
own as His treasure, but He nevertheless turns them to some temporary purpose. Some are
useful as the scaffold to a house, or the dogshores to a ship, or the hedges to a field. I believe that
some unworthy members of the Church are useful in the way of watch-dogs to keep others
awake, or lancets to let blood, or burdens to try strength. Some quarrelsome members of the
Church help to scour the other vessels, lest they should rust through being peaceful. There is one
thing noticeable, viz., that the wooden and earthen vessels are not for the Masters use. When He
holds high festival His cups are all of precious metal. How sad it is that many Christians are
useful to the Church in various ways, but as for personal service rendered to the Lord Jesus
Christ Himself, in that they have no share whatever and never can have till grace changes them
from wood to silver, or from earth to gold. Note that in these vessels of which the apostle speaks
the substance is base. They are wood, or they are earth, nothing more. So are we all by nature of
base material, and grace must make us into silver or into golden vessels, or the Master cannot
Himself use us, nor can our use in the Church ever be to honour. These vessels unto dishonour,
though turned to some account, require a good deal of care on the part of the servants. When
our forefathers used to eat from wooden trenchers, the time the good wives used to spend in
scalding and cleaning to keep them at all sweet to eat upon was something terrible, and there are
members of the Church who take a world of time from pastors and elders to keep them at all
decent; we are continually trying to set them right, or keep them right, in the common
relationships of life.

III. We are now going into the treasury, or plate room, and will think of THE NOBLER VESSELS.
These are, first of all, of solid metal, vessels of silver and vessels of gold. They are not all equally
valuable, but they are all precious. Did you ever hear how vessels come to be golden?--
There stood a golden chalice wondrous fair,
And overflowing with deep love for him.
 He raised it to His gracious lips, and quaffed
The wine that maketh glad the heart of God,
Then took the cup to heaven.
1. On the vessels to honour you can see the hall mark. What is the hall mark which denotes
the purity of the Lords golden vessels? Well, He has only one stamp for everything.
When He laid the foundation what was the seal He put upon it? The Lord knoweth them
that are His, and let every one that nameth the name of Christ depart from all iniquity.
That was Gods seal, the impress of the great King upon the foundation-stone. Do we find
it here? Yes, we do. If a man, therefore, purge himself from these he shall be a vessel
unto honour. You see that the man who is the golden or silver vessel departs from all
iniquity, and that is the token of his genuine character.
2. Notice, however, that they are purged, for the Lord will not use filthy vessels be they what
they may.
3. And then notice that these gold and silver vessels are reserved as well as purged. They are
made meet for the Masters use. As Joseph had a cup out of which he alone drank, so the
Lord takes His people to be His peculiar treasure, vessels for His personal use.
4. Oh, for a holy character and holy communion with God; then we shall be golden vessels fit
for the Masters use, and so, according to the text, we shall be ready for every good work,
ready for the work when it comes, and ready at the work when it has come, because
completely consecrated to God and subject to His hand,

IV. We must speak about THE MASTER.

1. He is introduced here, you see, as having certain vessels meet for His use, and this shows
that He is in the house. Secondly, the Master knows all about the house, and knows the
quality of all the vessels. And then reflect that the Master will use us all as far as we are
fit to be used. What comes of this, then, lastly? Wily, let us bestir ourselves that we be
purged, for the text says, If a man therefore purge himself. (C. H. Spurgeon.)

The Christian vessel

1. Vessels of gold and silver. We are reminded here of the vessels used in tabernacle and
temple service, golden basins for the blood, golden dishes for the bread, golden flagons
for the wine, golden snuffers, snuff dishes, and oil vessels, for the lamps. Then there were
the silver sockets for the foundations of the tabernacle, silver fillets and hooks, silver
vessels, attached to the brazen altar. To prepare these, the gold and silver needed
refining theft the dross might be purged away by the fire. In figure we see the refining
process through which God passes His people that they may be fit for His use (Mal 3:2-
3). He sits and watches until the reflection of Himself is visible in the hearts and lives of
those whom He is refining. If we would be honoured in special service in the sanctuary,
and be found prepared unto every good work, we must cheerfully and willingly submit to
the refiner, and the refiners fire. Self must be consumed, all impurity of motive must be
purged away, all the faith that God esteems so precious must be tried to its utmost power
of endurance.
2. Vessels of wood and of earth. These are the vessels for everyday and ordinary use--for the
Masters constant use in His house. A wooden vessel is formed out of the rough timber,
and must undergo the sharp cutting of saw, plane, and chisel. The Lord finds many knots
and guarls in the rough material, from which He fashions these vessels, and He knows
how to use the sharp tools of discipline and trial. He will shape our lives according to His
own design, and the pattern after which we are made will be a heavenly one. An earthen
vessel is made out of the clay under the hands of the potter. We are the clay (Isa 64:8).
 Some are inclined to boast of superiority of ancestry, but after all it is only clay. To be
made into vessels the clay must needs be soft to receive the impression of the hand of the
potter. It must be free from grit and other hard substances, otherwise it will not yield to
the hand. God would have us as the clay, able to take the impression, and yield to the
pressure of His will. He must remove all the grit of self and pride, and the many hard
substances that find their way in, otherwise the vessel will be marred in the hands of the
potter (Jer 18:5). The wheel was a horizontal disk on which the clay was placed, and
made to rotate rapidly. Day by day, the wheel of our life spins round, and God would
fashion us by our daily circumstances and surroundings. When the wheel stops how will
He find us? Finished or unfinished? Unto honour or dishonour? Complete or marred?
Has He not frequently almost stopped the wheel, and, finding the vessel marred, has
made it again another vessel, as it hath pleased Him? Many can thank God for the
change in their lives, produced through sickness sanctified to their souls.
3. All the famous porcelain works have their private marks burned into the vessels they
produce, so that they can be easily identified at any time. So the Great Potter has placed
His private mark on all who are His handiwork, and the mark has been burned in by the
fire of His love, thus becoming indelible, and easy of identification.
4. The vessel made and marked, and prepared in the furnace, is now fit for use, and is to be
in constant use, by being filled with treasure. Look for a moment into yonder house. It is
breakfast-time, and the little white earthenware mug stands full of milk on the table for
little Mary. Afterwards it is washed and put away ready for use, and in the course of the
morning her little brother asks for a drink of water. Mary fills her mug and give it to him.
Again the vessel is put aside ready for use. A friend calls and leaves a nosegay of flowers.
Down runs the child to fill her mug with water to revive the flowers, and the house is
filled with their perfume. At the door later on a poor creature falls fainting and
exhausted, and the mug, ready again, is quickly brought containing some wine or other
restorative, that is poured down the sufferers throat. It is only an earthen vessel, but it is
prepared for every good work by being kept clean. What shall we be? Only vessels, to do
one thing, only a Sunday-school teacher, only a tract distributor, only a church member.
Let us ask the Master to use us in every way He chooses. Let us be for Him the basin
wherewith He may wash some soiled ones, or a vessel wherewith He may give of the milk
of the Word to His babes, or the bearer of the message of atoning blood, or all these, as
He may have need. Let us purge ourselves from all filthiness of flesh and spirit; be
sanctified by the truth, and reserved absolutely for His use and for no other.
5. If not a vessel of mercy, then a vessel of wrath, If not in His hand for His use in His
household, then to be dashed in pieces, and to be but a potsherd cast away amongst the
rubbish. (G. Soltan.)

Holy vessels

I. THE VESSELS OF HONOUR ARE ORIGINALLY UNHOLY. Were it not thus, why are we commanded
to purge, to cleanse ourselves?

II. The vessels of honour are to be purged.

III. The holy are honourable.

1. For, are not such the nearest unto the nature of God?
2. Set apart for the most noble ends?
3. Can any else truly hate evil? detest base courses?
 4. And who but they shall be crowned with immortal glory?

IV. Sanctified men are meet instruments for the use of their master.

V. The Lord hath use for his holy vessels.

VI. SANCTIFIED PERSONS FOR EVERY GOOD WORK ARE PREPARED. Not for one, but all. They can
fast, pray, hear, read, meditate; deny themselves, afflict their souls, give alms, do and suffer
anything. What God affirms they believe, what He commands they obey, what He doth they
approve. (J. Barlow, D. D.)

Fitness for the Lords service

I. Our text describes the service to which Christians are called. It is described in three ways.
1. A Christian in his service should be an honour to himself. Worthy of the nature God has
given him, worthy of his capabilities, worthy of his privileges, and worthy of his position
and opportunities and means. Now we naturally estimate all service by the heart there is
in it. There are differences in true service; some lower and some higher. The supreme
aim of Christian men must be spiritual service by spiritual means.
2. A Christian in his service must be useful to his Master. Meet, etc. It is intimated in this
view of our service that we do not work apart and alone as master-workmen, choosing
our own work, choosing how to do it, and finishing and round-it off by ourselves. We
work under a master, we receive out work at his hands, we do it according to his
directions, we do it under his eye, and when it is done we bring it to him that he may put
it to its proper use. It is the glory of a master-worker that he can use the services of a
thousand workmen, give full scope to their faculties, and then by the use he makes of
their work double its value.
3. A Christian in his service should be prepared unto every good work. Prepared for good
work. There are stages in goodness. There is good desire, the conception and digestion of
the plan for carrying out the desire, the provision of means, and, last of all, the actual
work. Prepared unto every good work. The world is wide; human needs are great; God
calls sinful men to a high destiny. The obstacles in the way are great and many; how
great must the design be, and how manifold the work which embraces all. But our Master
is prepared unto every good work, and He gives His servants power like His own.

II. THE PREPARATION NECESSARY FOR SUCH SERVICE. In every department of Gods kingdom
fitness is the law of service. It is true that what man deems fit may be foolishness with God; and
what God deems fit may be foolishness with man. In this sense the Cross, and the preaching of
the Cross are foolishness. Again, it has pleased God to accomplish great results by slender
human instruments, that He might teach us rightly to estimate the value of our own work and
His. But all this does not alter the fact that so far as mans work is used, it is used according to its
fitness. God does not employ ignorant men to teach wisdom, nor worldly men to produce
spirituality, nor lovers of ease to conduct great enterprises, nor selfish men to generate
enthusiasm of love. Wherein does preparation consist?
1. In purity of life. Personal worth is the foundation of service, and the measure of personal
worth is the measure of fitness for service. Two considerations show the need of eminent
personal worth as a preparation.
(1) We never do anything well till we have caught the spirit of it, till it possess us, till we
live in it and find our joy in it.
 (2) Men are slow to believe in goodness--i.e., in goodness as the proper result of
personal principle. They are apt to explain it as the result of circumstances, of a good
natural disposition, of what is necessary to maintain with credit a Christian
profession. This suspicion is often excessive and unreasonable, but there it is; and he
who would win men to righteousness must have personal worth to overcome it.
2. Purity of doctrine is not less necessary than purity of life. Personal excellence enables a
man to do good chiefly by enabling him to bear witness of Christ. John the Baptist was as
eminent in personal worth as any man that ever lived; yet he spoke of himself as only a
voice. It was needful for the work appointed him that he should be a man of sterling
worth; but what would his personal worth have done for Judea apart from his witness to
Christ? The personal worth of Gods people does not enable them to save men; but it
does enable them to bear witness to Him who can save. (John Pilhans.)

The Masters use

I. FIRST COMES MEETNESS. In the renewed spirit, the chastened imagination, the energised
conscience, the obedient will, we find the highest ineptness for spiritual service.
1. Meetness comes from faculty patiently used. This is true of all faculty. Mr. Ruskin shows
us how hard it is to draw a straight line, how none but an accustomed hand can do it.
Men shrink from commencement. If you wish to skate, you must not mind a fall, the
graceful curve is not a gift, but a growth. The most able musician once had the drill of
exercises. The most perfect classic once toiled over unpoetical grammar-books. Christian
service is not an easy service; to teach a child is not merely an inspiration, but an
education. Of course faculty varies, and there are diverse adaptations. Talents are
differentiated--ten, five, one--but all have talents.
2. Meetness comes through suffering patiently borne. Many of the Churchs best angels are
not the ablest or the cleverest, but the humblest. Sorrow often does what no other agency
can achieve. Suffering creates sympathy and tenderness to the erring, and consciousness
of our own frailty. Moreover the heavenly world becomes clearer to the eye that is
purified by trial.
3. Meetness comes from instrumentalities faithfully employed. These are divine and
wonderful. As soldiers, we have the perfect panoply of the heavenly armour. As stewards,
we have each a many-acred farm to care for. As vine-dressers, we have the sun and shade
and shower, and God has given us our own sweet vineyard of Church or home. If we do
not the work nearest to us, we shall do no other. Reynolds, it is said, could sit thirty-six
hours before the canvas without a break to bring out in beauty the human face divine.
How seldom have we ever lingered enthusiastically at our work to bring out on the living
canvas of the human heart the beautiful likeness of Jesus Christi Let us be diligent.
Meetness will come through meditation which is prayer in preparation, and prayer which
is meditation spoken; and, above all, from the consciousness of dependence on the spirit
of the living God, who will strengthen us with all might in our inner man.

II. MINISTRATION. We come here to the word use. Use characterises all the works of God.
The running stream is more than a line of silver beauty in the landscape; it brings fertility and
blessing with it. The sea bears the freight of commerce, and brings the healthful ozone on its
bosom, as well as spreads its broad expanse of beautiful blue. The tree gives you shade in
summer, and breathes out its air of oxygen. We cannot as yet discern all uses; but use there is,
delicate and exquisite, in all the works of God.
1. The Christian man is to be a useful man, not a self-indulgent one. We are under a Master.
Alas! how many take Christ as a Saviour who do not take Him as a Master, and seldom
 ponder how much they can obey Him!
2. We are of use to the Master. He has condescended to link His kingdom in its extension
with our poor endeavours. Christian work is not merely a kind of spiritual exercise. Your
living and your loving heart, your sanctified energies, are useful to the Master.
3. We must give our best to the Master. It is sad, in this England of ours, to think how little
faculty is cultured. The Scotch set us a splendid example in this respect, so do the
Germans. Dr. Guthries autobiography shows what Scotch lads did and do to rise, not
merely in position, but in attainment! They have had heroes other than those who fought
at Bannockburn--heroes of the parish school and college. It is not lamentable to find
faculty so little cultivated amongst us? How few fit themselves for higher posts! (W. M.
Statham.)

The holiness of use

Who are they whom the apostle sees enthroned; his vessels unto honour; the people whom the
law of creation praises and places on high? They are the sanctified, he writes. A favourite
epithet with him, which our translators frequently rendering thus, have sometimes rendered,
hallowed and sometimes holy, and the fundamental idea of which is separation. Hence its
ancient application to the firstlings of the Hebrew flocks and herds as being animals taken out
from the rest, and set apart for God, to be laid upon His altar. St. Pauls sanctified ones, then, are
Gods sacred ones--Gods saints. But that is not telling us much. What is it to be a sacred person,
we ask; what is a saint? They, you know, have been designated sacred who have withdrawn
from common mundane pursuits to occupy themselves mainly with religious exercises, in the
performance of religious rites and ceremonies; and saint, you may hear applied, not seldom,
with half a sneer; to those who are interested in and zealous for theological dogmas, or
scrupulous in abstaining from practices and amusements to which the generality are addicted,
or given to church worship and pious talk. The real sacredness, however, the real sanctity in
men, consists according to the implication and suggestion of the term employed here, in
personal surrender to the Divine claims upon us; in separation from self-indulgence and self-
will, from contrary inclinations and propensities, to be what Heaven would have us be, to
cultivate conformity to the Divine ideal. This is glory, teaches the apostle; this is to enjoy rank
and commendation; being good and doing nobly. But now, we have not advanced very far after
all. Our explanatory words wait to be explained. What is it to be good and do nobly, to be worthy
and act well our part, which St. Paul describes theologically as sanctification, or devotion to
the will of God? In whom is it exemplified? and our writer answers shortly: In those who are
meet for the blasters use, or, more correctly, in those who are useful for the Master. The
saint, then, is eminently the useful person. Holiness is use. It is not in mere having, nor yet in
being and doing, that it is reached; but in being and doing beneficially. But while without some
use we are naught, there is a certain special use which it is necessary to yield in order to be a
saint, and the yielding of which reveals and marks the saint. Useful for the Master, says the
apostle. He has been comparing society to a house containing divers kinds of vessels--of which
house he has implied that Jesus Christ is the Lord and Head; and the hallowed vessels therein
are the vessels, he tells us, that are profitable to Him. Now, we may be said to be profitable to
another, as we are contributing to the fulfilment of his wishes and ideas, as we are instrumental
in forwarding his views, in advancing his purposes. We are useful for Christ, can only be useful
for Him in that way--by helping to promote His ends. And what are they? What was His grand
passion, the object that burdened and consumed Him? Was it not, speaking broadly, and
according to His own constant testimony, that men might be quickened and raised to live more
abundantly? But here, probably, many an earnest, well-meaning soul will be moved to say, I
really do not know, I really cannot tell, whether or no I am of any such use in the world, and,
what is more, I seem to have so little chance or power; my scope is so narrow, my ability so
small. And as if to meet and answer these, and encourage and assure them, St. Paul hastens to
add to the words, Useful for the Master, the qualifying explanatory clause, being prepared or
ready to every good work. We do not know, we cannot tell, whether we are divinely helpful. Not
a few are so to a considerable extent without perceiving it. They live sincerely and beautifully,
and die wearily, unconscious of how noble or wide their effect has been. But while unable to
decide concerning the amount of our helpfulness, we can tell whether we are ready to do every
good work that may be done by us in our sphere; whether we carry about within us a spirit and
disposition to serve; whether we are alive to each open door of opportunity and quick to enter in
and occupy; whether we have a heart sensitively responsive to needs that appeal, to the calls and
claims of the hour; whether our desire and aim is to make a good work of whatever is laid upon
us to do, to do it according to our light and power in the best and perfectest way, let it be the
painting of a picture or the sweeping of a room, preaching a sermon or managing a business. We
can tell whether it is thus with us. But what then? Why the apostle implies that such alertness to
do well at every step, on every occasion, is certain to involve the radiation from us of some
helpfulness; that you may conclude you are for some use if only you are eager and anxious to
discharge faithfully each duty as it presents itself, to answer duly to the requirements of the time
and place, to the facts before you. And now a word in conclusion, concerning what is necessary
in order to reach and maintain this hallowed state of use in preparedness for every good work.
If a man purge himself from these, says St. Paul, that is, from the vessels unto dishonour, of
which he has been speaking, as mixed with others in the house--If a man purge himself from
these, then shall he be a vessel unto honour. It is intimated, you see, that none are found saints
to begin with; that to become such and remain such we must need engage and persevere in
effort, in effort to cleanse and emancipate ourselves; that there is that which has to be shaken off
and risen out of. And there is, around us, morally adverse, morally opposing atmospheres,
unavoidable contacts and intercourses that tend to deaden and depress, popular maxims and
sentiments, prevailing ideas and fashions, the spirit of the world seeking other things altogether
than the things which are Jesus Christs, and encountered continually at every turn, insinuating
and insidious. All this has to be resisted and surmounted. (S. A. Tipple.)

Sanctifted and meet for tile Masters use

For a moment the apostle drops the figure of the house and the foundation, to take it up again
in the remaining portion of the sentence. Purification from vessels would be a very incongruous
figure. What St. Paul says is--If therefore any man shall have purged himself from these evil
associations or corrupting ideas, from persons whose words are like the deadly poison of
contagious gangrene, then he will be a vessel unto honour, whether his faculties cause him to
resemble the golden goblet or the silver lamp; the wooden bowl or the porcelain vase; if pure
and conscientious, faithful and good, he will be consecrated to noblest uses, serviceable to the
Master of the house, and prepared for every good work. (H. R. Reynolds, D. D.)

Fit for use

I remember reading of a man who, having a grudge against a railway company, threw a bar of
soap into their tank of water. The soap was dissolved, introduced into the boiler, and as soapy
water does not generate steam, the engine by and by came to a standstill. The fires were all right
but there was no steam; and we must, figuratively speaking, keep the soap out, or God cannot
use us. Remember we owe allegiance to Him who needs every thought of the heart. (G. F.
Pentecost.)

A clean vessel
If in haste we would give a draught of refreshing water to a traveller, we take from our shelf
the first vessel which is clean. We pass over the elegant and richly-chased cup for the
earthenware mug, if the latter has a cleanliness which the former lacks. And our Lord Jesus will
gladly use us for His service, though we be but common ware, if only we are clean and ready for
use. In our hospitals the instruments used in operations are constantly kept in carbolic acid, that
they may not carry the slightest contagion to the open wound; and we cannot touch the open
and festering wounds which sin has caused without injury to ourselves and others, unless we are
ever in the flow of the blood and water of which St. John speaks. (F. B. Meyer, B. A.)

Holiness and service

Through the whole of Scripture we find that whatever God sanctifies is to be used in the
service of His holiness. Holiness and selfishness, holiness and inactivity, holiness and sloth,
holiness and helplessness, are utterly irreconcilable. Whatever we read of as holy was taken into
the service of the holiness of God. Holiness is essential to effectual service. In the Old Testament
we see degrees of holiness, not only in the holy places, but as much in the holy persons. In the
nation, the Levites, the priests and then the High Priest, advance from step to step; as in each
succeeding stage the circle narrows, and the service is more direct and entire, so the holiness
required is higher and more distinct. It is even so in this more spiritual dispensation; the more
of holiness, the greater the fitness for service; the more there is of true holiness the more there is
of God, and the more true and deep is the entrance He has had into the soul. The hold He has on
the soul to use it in His service is more complete. (Andrew Murray.)

Various vessels
All the vessels of Christs house are not of one size. (S. Rutherford.)

What service might have been done by greater sanctification

When Nelson served under Admiral Hotham, and a certain number of the enemys ships had
been captured, the commander said, We must be contented: we have done very well. But
Nelson did not think so, since a number of the enemys vessels had escaped. Now, said he,
had we taken ten sail, and allowed the eleventh to escape when it had been possible to have got
at her, I could never have called it well done. If we have brought many to Christ we dare not
boast, for we are humbled by the reflection that more might have been done had we been fitter
instruments for God. (C. H. Spurgeon.)

The stimulus of holiness

Holiness is a source of every kind of human excellence. For it sets to work all our powers, and
sets them to work in the best possible direction. It gives to intellectual effort its noblest aim, viz.,
to comprehend and to convey to others the life-giving truth of God; and it guards intellectual
success from the perils which surround it. It gives the noblest motive for the care and
development of the body; for it shows us that the powers even of our perishing body may work
out eternal results. And it gives the only pure motive, and a very strong motive, for effort after
material good; for it teaches that this worlds wealth may be a means of laying up treasure in
heaven. Thus holiness quickens, develops, and elevates all our powers. (J. A. Beet.)
The beauty of service
Once upon a time, says the legend, a dispute arose between three young ladies as to which had
the most beautiful hand. One sat by a crystal stream and dipped her snowy hand into the water
and held it up. Another plucked strawberries till the ends of her tapering fingers were pink.
Another gathered violets till her hands were fragrant. Thereupon an aged woman passed by,
hungry, emaciated, decrepit. Who will give me a gift, said she, for I am poor? All three young
ladies denied her request; but a poor peasant girl, who stood near, unwashed in the stream,
unstained by the pink of strawberries, unadorned with flowers, gave her a simple gift and
cheered the aged pilgrim. Then, turning back, she asked the three young ladies what they
disputed about. They told her, and lifted up their beautiful hands for her to decide. Beautiful,
indeed! exclaimed she, with radiant countenance. But which is the most beautiful? asked
they. It is not the hand that is washed in the purling brook, said she; it is not the hand that is
tipped with delicate pink; it is not the hand garlanded with fragrant flowers, it is the hand which
gave a gift to the destitute that is most beautiful. And as she spoke her body was slowly
transfigured, her wrinkles gradually vanished, her staff suddenly dropped, and there flew up to
heaven, in a blaze of glory, the radiant form of an angel of God. Yes, the sanctification of man
means the sanctification of all that the man has to do. It means the sanctification of the hand,
the feet, the brain, the heart, the temper, the disposition, the pocket, the whole man, inwardly
and outwardly. It is the perfecting of the heart that makes the perfection of every state in life.
The service of love
We may be blameless without being faultless. If it be asked what practical difference there is
in such a distinction, we may take, as an example, a little child whose loving heart is bent upon
pleasing her mother. Her first little task of needlework is put into her hands. But the little
fingers are all unskilled, nor has she any thought of the nicety required; still with intense
pleasure she sets stitch after stitch, until at last she brings it to her mother; she has done her
best and does not dream of failure. And the mother taking it, sees two things: one is a work as
faulty as it well can be, with stitches long and crooked; and the other is that smiling, upturned
face, with its sweet consciousness of love. Not for anything could she coldly criticise that work.
She thinks of the effort to please, and how little she could expect in a first attempt. It is the
childs best for the time being. So she commends her and even praises the poor, imperfect work,
and then gently and most lovingly shows her how she may do still better. The child is blameless,
but her work not faultless. It will be nearer and nearer faultless, as day after day she gathers
skill, and even new ideas of care and faithfulness in her tasks; but still in her mothers eyes she is
at first, as well as at last, her blameless child. (S. F. Smiley.)

Reasons why you are not used

You are admitted into a great house, along the walls of which are four shelves; on the lower
shelf the gold, on the second the silver, on the third the wood, and on the fourth--high, way up
where you would think the dust collected--the earthern vessel. Upon one of these four shelves
there is each one of those in this congregation. You say, I am not gold, I am not silver, I am
rather wooden if anything, or earthenware; my place is on the very top shelf, and when I ask if
you can tell which of those four shelves holds the vessels to honour, you say, Oh, I suppose
those golden or silver ones beneath, and my lot will never be there. The Master enters. Wilt
Thou tell us to-day, for our hearts are all aflame to be used by Thee in the foreign mission or
home mission field, where we may stand, to be vessels of honour? And He says: I cannot tell
by the outside appearance. I must look in. He takes the gold, and says: That wont do, it is not
clean. He takes the silver one and puts it back with a sad look. It is not clean. Bat it may be He
comes to those upper shelves, and takes down one of the very commonest of the vessels, and I
see a smile come over His face as He lifts it, and He presses it to His lips, and says: This will do;
this is a vessel to honour, this is a choice vessel, it is clean. If a man cleanse himself he shall be a
vessel to honour. Ah, but, Master, there is nothing inside of it. That doesnt matter. I will put
inside what has got to be put inside. I only want a clean vessel to put it in. God says, My child,
you have failed, not because you lack the talent or power, but are deficient in the one thing you
might accomplish, having the cleansed heart. (F. B. Meyer.)
 2TI 2:22
Flee youthful lusts: but follow righteousness, faith, charity, peace.

Flee the passions of youth

Timothy was no longer a young man, but he was still in the strength of his manhood, when he
might easily suffer from desires and passions which are comparatively venial in a youth. The
juvenilia desideria, the immoderate hilarity, the irregular longings of the flesh and mind, the
rashness of judgment, the self-indulgence, the love of admiration, which are weakness and
failure of youth, not its beauty nor its charm. (H. R. Reynolds, D. D.)

The Christian young man

To the word lust a specific meaning is now popularly attached, which we do not find in the
original; the term there used being much more extensive, and, with the addition of the epithet,
youthful, much more expressive. It signifies the inclination of the mind; and thus it includes
what is evil in the spark as well as in the flame, in the blossom as well as in the fruit, in the deep,
though still fountain, as well as in the rolling, turbid, and impetuous stream. And with good
reason; for however small and obscure the beginning, the end may be most momentous, most
irreparable. Hear it plainly stated: Lust, when it hath conceived, bringeth forth sin; and sin,
when it is finished, bringeth forth death. Watch over inclination, lest it become desire; watch
over desire, lest it become appetite; watch over appetite, lest it become passion; watch over
passion, lest it become, in the evil and extreme sense, lust. And this applies equally to
voluptuousness, ambition, covetousness, revenge, and all the characteristic vices of youth.

I. And this is to be done BY AVOIDING, AS FAR AS IT BE POSSIBLE, THE COMPANIONSHIP OF THE

UNGODLY. On this subject, indeed, the wise man, teaching from experience, is earnest even
beyond his wont; counselling with an emphatic iteration: Enter not into the path of the wicked,
and go not in the way of evil men; avoid it, pass not by it, turn from it, and pass away. It is
against the first step that young men should be exhorted especially to guard; to beware of the
first act, against which conscience enters and records its solemn protest.

II. While, however, you flee youthful lusts by avoiding companionship with the wicked, flee
them also by cultivating companionship with the heart; and weigh well those associations,
habits, and pursuits, which give a direction to the mind. Beware lest inclination assume the reins
of action; beware lest interest or convenience usurp that supremacy over the purposes and the
practices, which ought to be exercised only by conscience and by principle. Test all things by one
standard; try all men by one rule; and let that be the Word of God. Whenever, therefore, in a
judgment administered upon such principles, and directed to such an cud, the bent of the mind
and the will are found to be in any particular instance opposed to the great purpose, for which
all who bear, by their own consent, the name of Christian, must for that very reason profess to
live, it is clear that the course of life must be altered, the stream of thought and desire must be
turned, the current must be made to flow in an opposite direction. And if this only be done as
soon as the necessity is discerned, it will be done effectually, and it will be done comparatively
without an effort.

III. Not only, however, are we exhorted in the text to flee youthful lusts, but to cultivate
those Christian graces and dispositions, which can never appear to greater advantage than when
they are associated with the natural transparency ann ingenuousness of youth.
1. Follow, then, after righteousness. Give God what is His due; and you will never withhold
 from man what is his.
2. Follow not only after righteousness, but, as the apostle exhorts his son Timothy, after
faith. Account, that as practical righteousness, the rendering of everything that is due
to man, so faith is the expectation of all that is needful from God.
3. Next, you are exhorted to follow charity or love. Love is the essence of righteousness, for
it is the fulfilling of the law; it is also the evidence of faith, for faith worketh by love.
4. Lastly, in the words of the apostle, follow after peace. This, indeed, is the subject of one
of the most earnest petitions that ever fell from human lips: Now the God of peace
Himself give you peace always by all means. Nor can the apostles of the Lord and
Saviour better express the fervour of their love for the brethren than by the prayer that
grace, mercy, and peace may be multiplied to them through Jesus Christ. Yes, peace is
indeed an object worthy to be followed by man, a blessing worthy to be multiplied by
God. Follow after peace, then, and ye will find it, in all its varieties of excellency and of
loveliness. Peace of conscience; for your sins, however multiplied and aggravated, shall
be made as though they had never been. Peace of mind; for great peace have they that
love Thy law, and nothing shall offend them. Peace with man in life, for the work of
righteousness is peace; and peace--the peace that passeth understanding--in death,
for mark the perfect man, and behold the upright, for the end of that man is peace.
Now we have looked upon four objects of moral excellency and social usefulness, which
the young Christian is to follow--righteousness, faith, charity, peace. Let us contrast
these with four youthful lusts, desires, inclinations, or tendencies, call them which you
will, from which he is to flee. The love of self, as opposed to righteousness; the pride of
philosophical unbelief--unbelief that calls itself philosophical--as opposed to faith;
covetousness, or the desire of accumulation, as opposed to charity; and the turbulence of
mirth, revelry, and excess, as opposed to peace. (T. Dale, M. A.)

Admonitions to the young

I. CONSIDER WHAT YOU OUGHT TO AVOID--Flee youthful lusts. The objects of abhorrence are
distinctly specified in this short but impressive caution. No palliating epithets are employed to
divest them of their disgusting qualities. They are not pleaded for by being called, as too many in
modern times represent them mere juvenile indiscretions,--youthful follies, which maturer
age will correct; but they are marked by a term, which at once describes and condemns them.
Lust, in the language of Scripture, has an extensive latitude of meaning; it is applied to evil
desire in general--the desire of what is in itself unlawful and forbidden, or the intemperate
desire of what is in itself lawful and allowed. This explanation accords with the assertion of the
apostle John in his first Epistle, in which he gives an accurate classification of evil desires: All
that is in the world, the lust of the flesh, the lust of the eye, and the pride of life, is not of the
Father, but of the world. The passions and appetites of our nature are powerful principles of
action. Were they always subjected to the government of enlightened reason, they would become
sources of innocent gratification; indulgence would leave no stain, and remembrance would
awaken no remorse. But from their fatal predominance over the convictions of the
understanding, and the remonstrances of conscience, what streams of sin and misery have
inundated the world! To these, as their immediate sources, may be traced innumerable diseases
which ruin the body, by causing its premature debility, and securing its inevitable destruction.
But their direst evil is that they war against the soul, impair the mind, and pollute the heart. In
order to render the impression more vivid, let us consider to what evil desires the young are
peculiarly exposed; what are the unhallowed passions that require their utmost vigilance and
opposition.
1. I would first exhort you, my young friends, to guard against the seductions of sensuality;
 against what are emphatically termed fleshy lusts. On no subject are the sacred writers
more frequent, or more alarming in their denunciations than on this. Aware of the wide-
spreading nature of the contagion, they continually remind us of its evil, and direct us to
the means of counteracting and expelling it.
2. Beware of intemperance. By intemperance, I mean particularly the excessive indulgence
of those appetites of our nature on which our existence depends. It is sometimes said
that such indulgence, so basely irrational, places a man on a level with the brutes that
perish. But it is insulting to brutes to make the comparison. The laws of animal instinct
teach them moderation, and the dictates of universal conscience as well as the grace of
God, should teach men, that denying ungodliness and worldly lusts, they should live
soberly in this present evil world. Intemperance is the baneful source of most
destructive evils; it is the powerful stimulus to the commission of crimes, which men
would shudder to perpetrate in the cool moments of sobriety.
3. Amongst the evil principles which the apostle warns us to avoid, may be included also
high-mindedness, for immediately after the exhortation in the text, he says, The servant
of the Lord must not strive; but be gentle unto all, apt to teach, patient, in meekness
instructing those that oppose themselves. And to enforce this impressive caution he
predicts the approach of perilous times, when all the symptoms of unhallowed self-
exaltation should be manifest in the prevailing characters of men. I have adopted a term
of extensive application, because it includes the various modifications of pride,
haughtiness, conceit, vanity, and ambition. It is worthy of your attentive regard that the
admonition in the text is levelled at the very seat and principle of iniquity. The tyranny of
the passions is enthroned on the heart; and it is from that interior dominion they must
be expelled. The axe is therefore laid at the root of the tree, that all its branches and fruit
may be destroyed. The apostle does not merely say, Flee evil habits, impure connections,
and all the scenes of temptation, but he says what virtually includes all this, by
denouncing their pernicious origin: Flee youthful lusts; let not the desire be indulged;
the thought of foolishness is sin. As the venerable Elisha purified the waters of Jericho,
by sprinkling salt on the fountain whence they flowed, so the apostle directs us to cleanse
the springs o! action; persuaded that they will send forth wholesome streams when
healed from the contamination of sin.

II. Our next general inquiry respects the opposite principles and tempers which ought to
form the objects of your constant and unremitting pursuit WHAT SHOULD YOU FOLLOW? He was
persuaded that in order to abhor that which is evil, we must cleave to that which is good. Let
us attend to his wise and salutary directions.
1. Follow righteousness. This term frequently occurs in the sacred writings, with various,
though connected acceptations. In its most important reference it is applied to that
perfect obedience even unto death, by which our exalted Lord magnified the law and
made it honourable. The Scriptures which so clearly reveal this righteousness as the
exclusive basis of acceptance with God, announce the method of obtaining its blessings.
Not to him that worketh, but to him that believeth on Him that justifieth the ungodly,
his faith is accounted for righteousness. This righteousness, the possession of which
justifies a sinner in the sight of God, will infallibly secure as its invariable consequence,
an inherent rectitude of principle--that personal righteousness, without which no man
can see the Lord. In conformity with this statement, I would earnestly exhort you, my
young friends, to cultivate all the fruits of righteousness. Aim at the entire agreement of
your spirit and actions with the unerring rule of righteousness, laid down in the sacred
Word. There you behold its nature clearly defined, and its wide extent unfolded. It is not
a variable, shifting principle, adapted to the changes of custom, and the fluctuations of
caprice. Its nature and obligations are not dependent on views of expediency, which may
 happen to agree with its dictates to-day, and suggest an opposite rule of conduct to-
morrow. Righteousness is the conformity of the heart and life to the immutable laws of
equity which God has established; an equity, unbending in its decisions, and unalterable
in its claims.
2. If you follow righteousness, your character will be adorned by fidelity. This I conceive is
what the apostle meant by faith; and the word has precisely this rendering, in the
Epistle to Titus, in which servants are exhorted to show all good fidelity. Fidelity is an
important part of righteousness; it is one of the essential expressions of it, and all
pretensions to rectitude without it are but as tinkling cymbals and as sounding brass.
3. With righteousness and fidelity, the apostle connects charity and peace. The principles
and duties of justice are intimately blended with those of benevolence. The latter derive
all their value and stability from the former, and give them in return an ornament of
grace--a crown of glory. Charity, or love, is of essential importance to Christian
character. It is often referred to as a decisive test of real religion. It is well described by
the apostle Paul as the bond of perfectness. It unites and combines all the other graces,
fitly framing them together, giving them beauty, proportion, and effect. The apostle
Paul has presented a full-length portraiture of Charity. Are you surprised that peace
should spring from that charity which endureth all things? This is its rational and
invariable result. The peace which flows from believing, and which consists in
reconciliation with God through Jesus Christ, will be connected with a pacific temper
and disposition. These are the objects of pursuit exhibited to your attention, in the
exhortation of the text. You are commanded to follow them, wherever they may lead you;
to aim at attaining them, whatever they may cost you; anti with unremitting diligence to
persevere in the path which they have prescribed. With peculiar propriety has the apostle
connected this wise direction with the preceding caution. Every disposition marked out
as the object of pursuit, immediately tends to the subversion of those unhallowed desires
which you are warned to avoid. You cannot indulge in one youthful lust but you violate
the claims of righteousness, faith, charity, and peace. Let these holy principles exist,
and you will be effectually armed against the enemies of your souls.

III. WITH WHOM SHOULD YOU ASSOCIATE? With them that call on the Lord with a pure heart.
Religion does not extirpate the social affections of our nature; but it directs their exercise, and
consecrates them supremely to the glory of God. The fellowship of a Christian Church is
designed to bring them under the guidance of those laws which Christ has revealed in His Word,
and to regulate all our voluntary associations. The influence of pernicious example is peculiarly
felt in the circle of intimate friendship. There your opinions and practices receive their strongest
confirmation; and your character and habits, if at first opposed to the prevailing complexion of
those with whom you associate, will be almost imperceptibly changed. Consider the infinite
importance of being now numbered with the saints, on the Lords side, that you may not be
gathered with sinners at the day of final separation and unalterable decision! (Jos. Fletcher,
M. A.)

Purity
Antony William Boehme, a German divine, once preached from Ex 20:14 : Thou shalt not
commit adultery. A chevalier, who was one of his hearers, felt himself so much insulted that he
challenged Boehme to fight a duel, because he thought his sermon designed entirely to offend
him. Boehme accepted the challenge, and appeared in his robes; but instead of a pistol he had
the Bible in his hand, and spoke to him in the following manner: I am sorry you were so much
offended when I preached against that destructive vice; at the time I did not even think of you.
Here I appear with the sword of the Spirit, and if your conscience condemns you, I beseech you,
for your own salvation, to repent of your sins and lead a new life. If you will, then fire at me
immediately, for I would willingly lose my life if that might be the means of saving your soul l
The chevalier was so struck with this language that he embraced him and solicited his
friendship. A bold man was this preacher, and reminds you of another bold man in English
history, Hugh Latimer, Bishop of Worcester, who presented to Henry VIII. for a new years gift a
New Testament, doubled down at the leaf where is written, Whoremongers and adulterers God
will judge (Heb 13:4). Gods truth must be told, and not be kept back. The Seventh
Commandment concerns our own and our neighbours chastity: Thou shalt not commit
adultery. It forbids all acts of uncleanness, with all those fleshly lusts which produce those acts
and war against the soul; and all those practices which cherish and excite those fleshly lusts, as
looking in order to lust, which Christ tells us is forbidden in this commandment (Mat 5:28). The
eyes, like Jacobs cattle, too firmly fixed on beautiful objects, make the affections bring forth
spotted fruit, and it is as easy to quench the fire of Etna as the thought fixed by lust. Lusting is
often the result of looking, as in David, who saw Bathsheba bathing, and in Josephs mistress,
who set her eyes upon Joseph. Lust is quicksighted. How much better Job, who would not look,
lest he should think upon a maid! He had learned to keep in his eyes from roving to wanton
prospects. Samsons eyes were the first offenders that betrayed him to unlawful desire of carnal
pleasure; therefore are his eyes first pulled out, and he led a blind captive to Gaza, where before
he had with carnal appetite gazed on his Delilah. Among the things which in our baptismal vow
we promised to renounce are the sinful lusts of the flesh. The text enforces that promise upon
us. Carnal pleasures are the sins of youth; ambition and the love of power the sins of middle age:
covetousness and carking cares the crimes of old age. Flee fornication, etc. (1Co 6:18-19). He
that commits this sin sinneth against his own body; and inasmuch as his body was created for
Gods Holy Spirit to dwell in, it is a defilement of the temple of God. This sin of fornication is,
therefore, the more hateful, because by committing it a man sins both against himself, against
his fellow-creature, and against his God. By indulging in this sin he debases his noblest faculties;
he defiles and destroys Gods handiwork; he makes vile that which God made holy. By the just
judgment of God all these irregular and sinful connections are married to death. Neither
prostitutes, whore mongers, nor unclean persons of any description can live out half their days.
Parents! beware of the example of Eli! He was a good man himself, but his children were
extremely wicked--he restrained them not. Parents! see that your children do not associate with
corrupt companions--Evil communications corrupt good manners. Indulged children, like
Dinah (Gen 34:1-31.), often become a grief and shame to their families. Her pretence was to see
the daughters of the land, to see how they dressed, and how they danced, and what was
fashionable amongst them; she went to see--she went to be seen too; she went to gain an
acquaintance with those Canaanites, and to learn their way. See what came from Dinahs roving!
The beginning of sin is as the letting forth of water--Give the water no passage, neither an
unprotected daughter liberty to gad abroad (Ecclus). Carefully avoid all occasions of sin and
approaches to it. Parents! let your household arrangements be such as never to endanger your
childrens purity of character; never let the blush of shame be needlessly raised on their cheeks.
Whatever sacrifice it may cost you in other ways, do not put them in jeopardy by crowding your
family into too small a space, thus rendering it impossible that a sense of decency and modesty
should be preserved. It is a false and fatal economy that would tempt you to do this. Much
depends on you, landlords, masters, employers of labour. But whatever may be done by parents
or by masters, to you, young men and young women, we must mainly look. The celebrated John
Newton, as the commander of a slave-ship, had a number of women under his absolute
command, and knowing the danger of his situation on that account, he resolved to abstain from
flesh in his food, and to drink nothing stronger than water during the voyage, that by
abstemiousness he might subdue every improper emotion. Upon his setting sail, the sight of a
certain point of land was the signal for his beginning a rule which he was enabled to keep. (R. A.
Taylor, M. A.)
Helps against lusts
1. Get a sound knowledge of them.
2. Mortify thy carnal members.
3. Labour for a broken heart.
4. Be diligent in thy calling.
5. Abandon lewd companions.
6. And strive to taste deeply of the water of life; favour the best things. (J. Barlow, D. D.)

Youthful lusts
And thy lusts of youth are principally these: pride, idleness, pleasure, wantonness. To avoid
these See thou--
1. Set a watch over all thy external senses. In presence, view not, touch not. In absence, talk
not, think not on wanton affections.
2. Sleep little, eat little, work much, pray much; for take away the fuel and the fire will be
quenched.
3. When wandering cogitations or suggestions reflect on thy fancy, divert them the contrary
way. Forget not this.
4. Attend to good counsel, and follow it; and see before thou purpose anything what the best
men advise thee. (J. Barlow, D. D.)

A choice between the higher and lower life

Thou hast a double nature. Choose between the worse and the better that is within thee. Thou
hast it in thy power to become the slave of passion, the slave of luxury, the slave of sensual
pleasure, the slave of corruption. Thou hast it in thy power to become the free master of thyself,
to become the everlasting benefactor of thy country, and the unfailing champion of thy God.
(Dean Stanley.)

Passions to be early checked

There was once an old monk walking through the forest with a little scholar by his side. The
old man suddenly stopped and pointed to four plants close at hand. The first was beginning to
peep above the ground; the second had rooted itself pretty well into the earth; the third was a
small shrub; whilst the fourth and last was a full-sized tree. Then the old monk said to his young
companion: Pull up the first. The youth easily pulled it up with his fingers. Now pull the
second. The youth obeyed, but not so easily. And the third. But the boy had to put forth all his
strength, and to use both arms, before he succeeded in uprooting it. And now, said the master,
try your hand upon the fourth. But lo! the trunk of the tall tree, grasped in the arms of the
youth, scarcely shook its leaves, and the little fellow found it impossible to tear its roots from the
earth. Then the wise old monk explained to his scholar the meaning of the four trials. This, my
son, is just what happens with our passions. When they are young and weak, one may, by a little
watchfulness over self, and the help of a little self-denial, easily tear them up; but if we let them
cast their roots deep down into our souls, then no human power can uproot them, the Almighty
hand of the Creator alone can pluck them out. For this reason, watch well over the first
movements of your soul, and study by acts of virtue to keep your passions well in check.
The bloom of youthful purity
There grows a bloom and beauty over the beauty of the plum and apricot, more exquisite than
the fruit itself--a soft, delicate flush that overspreads its blushing cheek. Now, if you strike your
hand over that, it is gone for ever, for it never grows but once. The flower that hangs in the
morning impearled with dew, arrayed as a queenly woman never was arrayed with jewels; once
shake it so that the beads roll off, and you may sprinkle water over it as you please, yet it can
never be made again what it was when the dew fell silently on it from heaven. On a frosty
morning you may see panes of glass covered with landscapes, mountains, lakes, and trees,
blended in a beautiful fantastic picture. Now, lay your hand upon the glass, and by a scratch of
your finger, or by the warmth of your palm, all the delicate tracery will be obliterated. So there is
in youth a beauty and purity of character, which, when once touched and defiled, can never be
restored-a fringe more delicate than frost-work, and which, when torn and broken, will never be
re embroidered. He who has spotted and soiled his garments in youth, though he may seek to
make them white again, can never wholly do it, even were he to wash them with his tears. When
a young man leaves his fathers house with the blessing of a mothers tears still wet upon his
brow, if he once lose that early purity of character, it is a spot that he can never make whole
again. Such is the consequence of crime. Its effects cannot be eradicated; it can only be forgiven.
Righteousness
Let me exhort you to put on the righteousness of Christ Jesus, as by application, so in
imitation. When thou art to deal with God, and to appeal in His court, see thou have this
wedding garment: clothe thy nakedness with the mantle of Jesus; cover thy sinful person with
no other robe; wear not linsey woolsey; mix not thy pigeon feathers with this eagles plumes;
blend not thy flash water with this fresh wine, lest thy nakedness appear, and death be found in
the pot. But with him, who knew what he did (Php 3:8-9), cast off thy rags, trample them under
foot, and apparel thyself with the pure linen of Christ our Lord; for Solomon in all his royalty
was not clothed like him, who hath put on Christ Jesus. (J. Barlow, D. D.)

Faith
By faith the righteousness of Christ is unfolded, apprehended, put on. Knowledge, like the eye,
may direct us unto the wedding garment. But faith, as the hand, must take hold of it, apparel
ourselves with it. What if we be said to live by faith? so are we by our hands. Yet doth any man
eat his fingers? No; it is by that which faith applieth; and the motion of the hand procureth and
receiveth. (J. Barlow, D. D.)

Following peace
For thy help take these directions:--
1. Be at peace with God; for that will keep thy heart and mind in the acknowledgment and
love of the truth (Php 4:7; Php 4:9).
2. Have peace with thyself. In all things be in subjection to the Spirit (Jam 3:14-15). For if
wars be in us, peace will not be without us (Gal 6:16),
3. Depart with part of thine own rights; so did Abraham to Lot (Gen 13:9). Christ paid
tribute to preserve peace (Mat 17:1-27., ult.). And for peace sake we should suffer wrong
(1Co 6:7).
4. Abandon self-love, and pray for peace. When men will have their own actions still go
forward, without doubt, it is a work of the flesh (Gal 6:20).
For motives--
1. Are we not the sons of God? and is not He the King of Peace? (1Co 14:33).
2. Be we not subjects to Him who is the Prince of Peace? (Isa 9:6).
3. Is not a Christian called to live in peace? (1Co 7:15).
 4. And if we continue in peace, will not the God of love and peace be with us? (2Co 13:11). (J.
Barlow, D. D.)

Self-control inspired by the thought of God

A heathen may herein teach multitudes of unconverted men and many professing Christians a
lesson. We read of Cyrus, that when, after one of his victories, a captive of singular beauty,
Panther, the wife of Abradates, king of Susiana, was taken, he refused to see her, and entrusted
her to the keeping of Araspes, giving him a very prudent admonition respecting his conduct, and
was thus assured by him; Fear nothing; I am sure of myself, and I will answer with my life that I
shall do nothing contrary to my duty. This young nobleman was notwithstanding overcome by
her beauty, and in danger of basely violating his promise, had not Panthea given Cyrus
intelligence of his baseness. Araspes, when cited to appear before his prince, was overwhelmed
with shame and fear, and spoke of the control over his desires which he had when in Cyrus
presence, and his weakness when left to himself (see Rollins Ancient History, bk. 4., ch. 1.,
sec. 4.). If the presence of a fellow-creature, however marked by purity and moderation, availed
to curb the passions of a heathen, how much more should the re collection of a pure and holy
God! And if love constrain not, the fear of His displeasure should lead us to beware of danger,
and to guard our eyes and our hearts, lest we fall into temptation.
Avoiding danger
Have you never heard the story of a lady who wanted a coachman? Two or three called to see
her about the situation, and, in answer to her inquiries, the first applicant said, Yes, madam,
you could not have a better coachman than myself. She replied, How near do you think you
could drive to danger without an accident? Madam, I could go within a yard of it, and yet you
would be perfectly safe. Very well, she said, you will not suit me. The second one had heard
the question upon which the other had been rejected, and therefore he was ready with his
answer, Danger! madam, why I could drive within a hairs breadth, and yet be perfectly safe.
Then you will not suit me at all. When number three came in, he was asked, Are you a good
driver? Well, he replied, I am careful and have never met with an accident. But how near do
you think you could drive to danger? Madam, he said, that is a thing I never tried, I always
drive as far away from danger as ever I can. The lady at once replied, You are the kind of
coachman I want, and I will engage you at once. Get such a coachman as that yourself, to guide
your own heart, and lead your own character. Do not see how near you can go to sin, but see how
far you can keep away from it. (C. H. Spurgeon.)

Abstinence
A friend who, in the opinion of all who knew him, was very unlikely to take stimulants to
excess, and who had very little sympathy with teetotalism, told me the other day that he had
given up wine. When I asked him his reason he gave me this suggestive reply: Because I was
beginning to like it and count on it. It was the wise repression of incipient rebellion before it
had asserted itself by overt act. (A. Rowland, LL. B.)

Taken unawares
We have read that a debtor seeing a bailiff in quest of him ran three miles to a boundary,
beyond which he was safe. The bailiff, seeming calmly to submit to his failure, stretched out his
hand and said, Well, let us part good friends, at any rate. The debtor, off his guard, accepted
the offered hand, whereupon the bailiff, with a desperate effort, pulled him across the line, and
clapping him on the shoulder, said, You are my prisoner. So men may be overcome by the evil
one when they least expect an assault from him, and think themselves most safe. (Sunday
School Teacher.)
Self-control
Bishop Ryle, in his Young Men Exhorted, makes some pungent remarks on this duty of self-
control. Resolve at once, he writes, by Gods help, to shun everything that may prove an
occasion of sin. It is an excellent saying of good old Bishop Hall: He that would be safe from the
acts of evil must wisely avoid the occasions. Never hold a candle to the devil. He that would be
safe must not come near the brink of danger. He must look upon his heart as a magazine of
gunpowder, and be cautious not to handle one spark of temptation more than he can help.
Where is the use of your praying, Lead us not into temptation, unless you are yourselves careful
not to run into it? Flee:--Prayer is not enough. Many have prayed, and have not found it
sufficient. Therefore the advice in the Bible is rational--Flee. The usual receipt for resisting sin
is, Fight; but I venture to say the Bible and common sense recommend flight rather. There are
many sins we must not even look at; to turn away and run is the only resource. The Bible says,
Flee youthful lusts, and Look not on the wine. The brave thing, although it looks the
cowardly, is to flee. But it is not into space we are to flee. We are to fly upward, to get into a
higher mood, and breathe another atmosphere. (Prof. H. Drummond.)

Temptations deceits
In the Fisheries Exhibition the nets were so beautifully hung and draped as to form graceful
curtains. How many of Satans nets are made to appear charmingly attractive. (H. O. Mackey.)

The conquest of self

The following epitaph was once placed over a soldiers grave:--
Here lies a soldier, whom all must applaud,
Who fought many battles at home and abroad;
But the hottest engagement he ever was in
Was the conquest of self in the battle of sin.

The danger of success

There is danger in success. St. Bernard astonished an immense congregation, intensely
interested in his sermon, by suddenly exclaiming, Get thee behind me, Satan. He felt that the
devil was tempting him to be proud of his eloquence, as though he would win souls by his own
enticing words. And when Lacordaire had enthralled thousands by one of his Lenten sermons in
Notre Dame, the young monk who went to summon him to the refectory, found him kneeling
before a crucifix, with the tears on his cheeks, and inquired, Oh, father, why are you so sad?
This was the answer, My son, I am afraid of success. Be not high-minded, but fear. (Dean
Hole.)

Undiscovered character
Every man has in himself a continent of undiscovered character. Happy is he who acts the
Columbus to his own soul. (Sir Jr. Stephen.)

Peace with them that call on the Lord out of a pure heart.
This last peace must be joined with the words immediately following: With them that call
on the Lord, etc. The peace here signifies absence of contention; it is well paraphrased by,
that spiritual concord which unites together all who call upon and who love their Lord. (H. D.
M. Spence, M. A.)
The Christian young man
It will be manifest, at the very first glance, that when the apostle expresses with whom his son
Timothy should, he implies with what kind of persons he should not associate; with those who
do not call upon the Lord, and with those who do indeed appear to call upon the Lord, but not
out of a pure heart. First, the unbeliever, whether he be such in appearance, or only in
practice; and next, the hypocrite, the formalist, the inconsistent, and the insincere.
1. Our first character is that of the avowed and unblushing sceptic; that of the man who
contemptuously characterises religion as the business of women, the trade of preachers,
and the toy of men; one who mistakes adroitness in contending against truth in
argument, for capability of disproving it, and who is as much delighted with himself,
when he has hurled a sarcasm or a sneer against the gospel or the Church, as if he had
invented an objection which must tend to the overthrow of them both. This class of
persons may be ordinarily identified by one generic feature; namely, that they assume
everything, and demonstrate nothing. Avoid, then, as far as possible, all intercourse, all
communion, with persons such as these. If they interrogate you, answer; but when you
have answered, do not argue.
2. I shall next describe the character of the man whose infidelity is practical; who is only not
an atheist because he is nothing; who does not avow or advocate false principles simply
because he has no principles at all; and who remains just as indifferent to all that
concerns his moral responsibility or his religious duty, as if indeed he were the base
degraded thing, to which he endeavours to assimilate himself; as if in truth he were the
beast, whose spirit goeth downward to the earth--not the rational, immortal,
intelligible, accountable man, whose spirit, when dismissed from and disencumbered of
its earthly tabernacle, must return to God that gave it. The root of the evil is, that so far
as the interests of the soul are concerned, persons of this class do not think at all. From
such, then, as we have now described, such as separate themselves front the assemblies
of Christian worship, being sensual, having not the Spirit; such as do not call upon the
Lord in the house of prayer, and therefore cannot be presumed to call upon Him in the
closet--you ought to separate yourselves as far as possible, on no other ground than the
simple knowledge of the fact. They are far more likely to injure you than you are likely to
profit them; for they have an ally, an accomplice, in your own sinful nature.
3. There is yet another class of characters, from whom in following out the spirit of the text,
we are constrained to counsel separation. It is the inconsistent, the undecided, the
manifestly insincere; those who call on the Lord, but not out of a pure heart; those
who observe proprieties, but who disregard principles; who conform to the ritual without
imbibing the spirit of the Church; who profess with their lips that they know God, but in
works do deny Him--disguising their practices by their profession, and masking their
private vices by their public prayers. Those who call on the Lord out of a pure heart.
But then understand what this means--the heart of such persons is not innately pure; it
is not pure from the first. No, nor is it inherently pure by any natural constitution or
organisation peculiar to itself. Nor is it independently pure--without the aids of Divine
and spiritual operation, or by influence of its own. Nor is it invariably pure--pure without
any apprehension of or capability of change. Its purity is derived and imparted from
above; purity in the comparative sense, for all human purity is comparative; and
produced by the action of the Spirit of God upon the heart. It is first the purposed,
attempted, desired separation from all iniquity--because we name the name of Christ;
the ceasing to regard it with the heart, as well as admit it knowingly into the life. It is
next the fixed, settled, honest purpose, to seek first the kingdom of God and His
righteousness; and to postpone all considerations of present pleasure, interest, or
inclination to the one thing which is supremely needful, even to win Christ and be
 found in Him. Purity, indeed, is but another name for what is elsewhere called
singleness of heart; that which St. Paul exemplified when he declared, One thing I do;
forgetting those things which are behind, and reaching forth unto those things which are
before, I press toward the mark for the prize of the high calling of God in Christ Jesus;
and what the Lord Himself delineated when He said, If thine eye be single, thy whole
body shall be full of light. I have already spoken to you about the prudence of avoiding
companionship with the ungodly, but this example leads you one step beyond it--to the
cultivation of fellowship with the pious. And for this reason: that every friendship, which
is formed upon such principles and with such persons, is an additional barrier and
defence against the encroachment or aggressions of the enemy. To form a new Christian
connection or intimacy is like placing a new warrior within the citadel of the heart, a new
sentinel upon the watch-tower, or, it may be, a new defender in the breach. (T. Dale, M.
A.)

2TI 2:23
Foolish and unlearned questions avoid.

The Greek word translated unlearned, is better rendered ignorant. These questions, which
the false teachers, with whom Timothy was so much thrown, loved to put forward for discussion,
could hardly be termed unlearned--much useless learning being often thrown away in these
disputings of the schools--but were rather pointless, stupid, as well as foolish. (H. D. M.
Spence, M. A.)

Ignorant questionings

I. Unadvised and unlearned questions are to be avoided.

1. For the ground of them is not good: such spring either from curiosity or ignorance.
2. The fruit therefore will be bitter; for nothing profitable.

II. SIN IN THE FIRST CAUSES IS TO BE PREVENTED. What of less motion or power than a word--a
question? yet such of all men are to be regarded.

III. THE CAUSES OF SIN ONCE DISCERNED ARE TO BE RESISTED, SHUNNED. Thou knowest that
fond reasonings, unadvised disputings, beget quarrels, stir up strifes: therefore reject them, flee
from them.

IV. FOOLISH QUESTIONS RAISE CONTENTIONS. It is a wonder to see what abundance of ill fruit
one branch of fond reasoning hath produced. Like a bone cast amongst curs, an unlearned
question will cause men to snarl, bite, and quarrel. (J. Barlow, D. D.)

Foolish questionings
A lady, of whom we beard in our travels, had worried several ministers who sought her good
by always telling them that she could not believe till they could explain to her how God could be
without a beginning. For, said she, if He never began, then He has not begun, and there can
be no God at all. Very dexterous are certain persons in blocking up their own road, and yet,
perhaps, there is no great dexterity in it, for the proverb says, A fool may put questions which a
wise man cannot answer. In the Vatican at Rome we saw the renowned statue of the boy who
has a thorn in his foot, and is busy extracting if. He was doing this when we first saw him, and
three years after he was attempting the same operation. We have good reason for believing that
he is even now in the same posture, and will be found in like attitude fifty years hence. He is
carved in marble, and therefore is excused for making no progress; but what shall be said of
living, thoughtful individuals who year after year are trifling with imaginary difficulties, and
never set foot on the road to heaven? (C. H. Spurgeon.)

Unwise curiosity
The over-curious are not over-wise. (Massinger.)

Metaphysical subtleties
Defend me, therefore, common sense, say I,
From reveries so airy, from the toil
Of dropping buckets into empty wells,
And growing old in drawing nothing up.
(Cowper.)

Religious strife
Huxley came to Baltimore to attend a general conference in 1820. A discussion arose on a
question of order, whether presiding elders should be elected by preachers or not, and the
dispute had waxed warm, not to say hot. Brother Huxley had said not a word through it all, but
at the close of the session the Bishop called upon him to make the concluding prayer. He knelt
and said, Now, O Lord, Thou knowest what a time weve had here discussing and arguing about
this eider question, and Thou knowest what our feelings are. We do not care what becomes of
the ark; its only who drives the oxen. (Christian Age.)

2TI 2:24
The servant of the Lord must not strive, but be gentle.

Conciliation
It is noteworthy how, in these Pastoral Epistles--which contain, so to speak, the last general
directions to believers in Jesus as to life, as well as doctrine of, perhaps, the greatest of the
inspired teachers--so many careful suggestions are given for the guidance of Christians in all
their relations with the great heathen world. Conciliation may be termed the key-note of these
directions. St. Paul would press upon Timothy and his successors the great truth that it was the
Masters will that the unnumbered people who sit in darkness and in the shadow of death should
learn, by slow though sure degrees, how lovely and desirable a thing it was to be a Christian;
should come at length to see clearly that Christ was, after all, the only lover and real friend of
man. (H. D. M. Spence, M. A.)

Gentleness becometh a minister

He must not be a fighter, quarreller; but meek, quiet, easy to be entreated: for such are
fathers, nurses, surgeons, physicians. Oh, how much pity, tenderness of affection is required of
them! Lambs, sucking babes, bones out of joints, stand in need of a gentle heart and finger to
feed, nourish, and rightly to place them. To be fierce, cruel, outrageous, better befits a dog than
a shepherd. (J. Barlow, D. D.)

True spirit of reform

The temper and deportment recommended by St. Paul in the text to those who undertake to
serve God in the instruction of man, or in advancing any reformation, approve themselves to our
sober judgment as best suited to the work in view, and alone conformable to the example and
precepts of our blessed Saviour. But then we look back upon the history of the Church, which is
in great part an history of ignorance and instruction, of corruptions and reformations, and we
find that among the most prominent of the servants of the Lord, among the most remarkable
leaders in religious progress, were those who, though apt to teach were also very apt to strive,
and so far from being patterns of gentleness, patience and meekness, were rather remarkable for
qualities of an opposite description, for rudeness, for hastiness, and for intemperance of
language and action. We ask, whether, considering the task which these men assumed, the
obstacles which they were obliged to contend with, and the success which rewarded their efforts,
they were not, after all, the right kind of men for the work and for the time; whether their severe
and even martial characteristics were not necessary to the accomplishment of their purpose; and
whether a different kind of men, of more peaceful sentiments, and moderate designs and
measures, would have made any head at all against the torrent of sin and error which they might
endeavour to stem. We think of Luther, of Calvin of Knox--fiery, arbitrary, and often abusive
men. But were they more so than they ought to have been? Here is the gospel rule on the one
side, and here, on the other, are these impressive facts. Now, in few of these facts, must not the
gospel rule admit of exception and modification? If this has at any time been my opinion, longer
reflection has induced me to renounce it; and I am now convinced that truth never requires the
sacrifice of love, that wrath and violence are never necessary to reforms, that the cause of
Christianity is never really advanced by the operations of an unchristian spirit. Do i then
undertake to say, that what we have been accustomed to call reformations are not reformations,
and that the leaders of them do not deserve the name of reformers, which has so long been
awarded them? I say no such thing. But I do venture to affirm, that these reformations would
have been attended with less suffering and evil, and would have been more extensive than they
were, if the reformers had manifested more of the Christian spirit than they did. I would
attribute the success of those reformers whom I have already named, such as it was, and it
surely was great, not to their failings but to their excellences, not to their vices but their virtues.
They possessed in great perfection the energetic virtues: through the force of these virtues, and
the force of truth, they succeeded as they did. Their bitterness, their fierceness, did not promote,
but on the contrary impeded, the progress of the truths for which they contended. A Christian
reform cannot be caused or aided by a spirit which the law of Christ expressly and utterly
condemns. The real causes which bring it about are of another character.
1. There is, in the first place, the obviousness of the corruptions which the reformer would
abolish, and which the pure and honest portion of society, when their eyes are opened,
will unite in abolishing.
2. There is, in the second place, the equal obviousness of some good, which the reformer
distinctly presents as an end, and which the well-disposed will assist him to establish.
3. There is, in the third place, the real virtue which the reformer manifests in the exhibition
and accomplishment of his purpose.
4. In the fourth place, there is the vast amount of noble enthusiasm which is excited by the
prospect of enormous corruptions on the one hand, and of great improvements and
blessings on the other, and which enlists itself on the reformers side.
5. And, to go no further in the enumeration, there is the help of God, which is always
bestowed upon those who, with whatever imperfections, are labouring to accomplish a
high and worthy object. I find that my opinion is supported by an authority which, on
 such a subject, is entitled to more than common weight. I know, says the reformer
John Wesley, speaking of the reformer John Knox, and of that fierce and barbarous spirit
of his followers, which demolished the finest architecture of Scotland, I know it is
commonly said, the work to be done needed such a spirit. Not so; the work of God does
not, cannot need the work of the devil to forward it. And a calm, even spirit goes through
rough work far better than a furious one. Although, therefore, God did use at the time of
the Reformation sour, overbearing, passionate men, yet He did not use them because
they were such, bat notwithstanding they were so. And there is no doubt He would have
used them much more, had they been of a humbler and milder spirit. Instances, in
sufficient number, might be mentioned beside that of Wesley, of men who, charged with
an important message, and meeting with rude and cruel opposition in delivering it, have
still delivered it with a kind and loving, and withal a steady voice, and who have been
heard and obeyed at last, when opposers grew ashamed of their own ferocity, and sank
into quietness from the want of exasperation. But if there were no such instances, I see
not what is to forbid our pointing to the Great Redeemer, and requiring that all who
work in His name should work with His spirit; and moreover asserting that whatever
contradictions of this spirit are manifested by them are to be counted, not among their
excellences, nor among qualities which are necessary to their success, but among their
defects, and defects which their cause, if a Christian cause, might easily have spared. (F.
W. P. Greenwood, D. D.)

Gentleness
It is a suggestive fact that the dove, which is regarded as the emblem of gentleness, has no
gall-bladder. (H. O. Mackey.)

Power of gentleness
St. Anselm was a monk in the Abbey of Bec, in Normandy, and upon Lanfrancs removal,
became his successor as director. No teacher ever threw a greater spirit of love into his toil.
Force your scholars to improve? he burst out to another teacher who relied on blows and
compulsion. Did you ever see a craftsman fashion a fair image out of a golden plate by blows
alone? Does he not now gently press it and strike it with his tools; now with wise art, yet more
gently raise and shape it. What do your scholars turn into under this ceaseless beating? They
turn only brutal, was the reply. You have bad luck, was the keen answer, in a training that
only turns men into beasts. The worst natures softened before this tenderness and patience.
Even the Conqueror, so harsh and terrible to others, became another man, generous and easy of
speech, with Anselm. (H. O. Mackey.)

The quietness of Christ

One feature of Christs teaching which St. Matthew notices, is the quietness in dealing with
those by whom it was misunderstood. There was no fighting, no contention of words, no hot
disputing, where it could be avoided, but retirement. So we are told that when the Pharisees held
a council against Him, how they might destroy Him, He withdrew Himself fulfilling, St. Matthew
Sells us, the old words, He shall not strive nor cry, neither shall any man hear His voice in the
streets. I must, however, draw your attention to yet one more feature, His teaching was
positive, not negative. There was much in the religion of the day that was so small, contemptible,
and even base, that it might have seemed right and wise to pull down first and then build. But
He, by His actions and His words, was constantly justifying His express statement that He came
not to destroy, but to fulfil. So far from fulminating against the dead formality of the temple
worship, He tried to make it better by purging it and infusing fresh life into it. His life and words
were a continual filling in with a new spirit all that was good and helpful. Where He could
transform He would never discard. Could we catch something of His spirit by retiring from,
instead of fighting with, determined enemies, by transforming instead of discarding, how helpful
our service of man in this respect would be! (Prof. G. H. S. Walpole.)

Christian gentleness
I remember to-day two masters I was under at school. One was a huge, burly fellow, with a
sharp, unkind word, and a sharper punishment for every boy, big or little, who was guilty of an
omission or a fault: and every lad, little or big in the school, hated him, and longed for the time
when they would see him no more. The other was by no means a weakling, for he was a splendid
fellow in the cricket-field; but he was as gentle as a child. And the roughest and wildest lads, who
would have scorned to allow their faces to tell what they suffered under a cruel beating from the
first, used to dread a quiet five minutes talk with the second master, who in a sweet low voice
always used to begin with my dear boy. Few lads left the presence of that second master
without having felt unable to repress the rising tears, and without a noble resolve to be better for
the sake of the Christian gentleness with which the folly or the fault had been dealt with. (J.
Bowker.)

Kind words
Kind words never blister the tongue or lips, and we never hear of any mental trouble arising
from this quarter. Though they do not cost much, yet they accomplish much. They help ones
own good nature and good will. Soft words soften our own soul; angry words are fuel to the
flame of wrath, and make it burn more fiercely. Kind words make other people good-natured.
Cold words freeze people, and hot words scorch them; and bitter words make them bitter, and
wrathful words make them wrathful. There are such a number of other kinds of words, that we
ought occasionally to make use of kind words. There are vain words, and idle words, and silly
words, and hasty words, and empty words, and profane words, and boisterous words, and war-
like words. But kind words soothe and comfort the hearer; they shame him out of his sour,
morose, unkind feelings. We have not yet begun to use kind words in such abundance as they
ought to be used. (Pascal.)

Scholars to be considered rather than subjects

If teachers could be convinced that every lesson in which a child, however it has increased its
knowledge, has increased its dislike for knowledge, is a lesson worse than lost, then they would
consider not only how subjects ought to be treated, but pupils. There are many who do great
justice to their subjects, while they do great injustice to their pupils. The nature of the one is
understood, but not the nature of the other. (Sunday School Teacher.)

Patient
(see Wis 2:19.)--Endurance of malicious detraction is one of the victories of grace. (H. R.
Reynolds, D. D.)

Teaching better than controversy

This is what the servant of God should really aim at being: the teacher rather than the
controversialist--rather the patient endurer of wrong than the fomenter of dissentions and
wordy strifes. (H. D. M Spence, M. A.)

Impatience
Antony, the hermit, heard praise of a certain brother; but when he tested him he found that he
was impatient under injury. Quoth Antony, Thou art like a house which has a gay porch, but is
broken into by thieves through the back door. (C. Kingsley.)

Provocation wisely used

The oyster, when it is feeding, lies with its shell open a little way, so that the water may flow
through it; and when any of the very little insects and animals on which it feeds comes floating
in with the water, the oyster opens its mouth and swallows them. But it sometimes happens that
things float in which the oyster does not want, and which it cannot swallow or eat. When it is
lying quietly in the sunshine, and enjoying its meal, a little grain of sand may come inside the
shell, so small that you and I could scarcely see it, but so hard and sharp, that if it gets under the
oysters soft, tender body, it would irritate and pain it. What does the oyster do? It has no hands
to catch hold of it and throw it out. Well, it does not, as we should say, get into a passion, and
knock itself about the shell; no, it lies quite still, and with some of that beautiful, white, smooth,
glossy matter, with which it has lined the inside of its shell, it covers the sand all over, and so
makes it smooth too. And more than that, when the oyster is caught, and its shell is opened, if
one of these small round beads is found, it is taken out and called a pearl, and sometimes makes
a very valuable and handsome ornament. So provocation should be the occasion of developing
the pearl of patience.

2TI 2:25
In meekness instructing those that oppose themselves; if God per adventure will give them
repentance to the acknowledging of the truth.

The phrase is difficult as it stands. Strictly translated it would be, lest at any time; but this
would be out of harmony with the whole strain of the passage. Grave doubt is expressed, but
hope is not extinguished. God is the giver of repentance. Scharlitz, quoted by Fairbairn, suggests
whether God may not still give repentance. Here is expression of the thought that there is
room and necessity for the operation of the Spirit of God, over and above the normal action of
the truth upon the understanding. (H. R. Reynolds, D. D.)

Timothys ministry
(2Ti 2:25-26):--Consider--

I. THE CHARACTERS AMONG WHOM IT WAS TO RE EXERCISED--opposers not only of God, but of
themselves. They oppose--
1. Their duty.
2. Their conscience.
3. Their peace.
4. Their safety.

II. ITS NATURE. It was a ministry of--

1. Instruction.
2. Meekness.

III. Its design.

1. That sinners may be led to repentance.
 2. Led to an acknowledgment of the truth.
3. Recovered from the snares of the devil. (Anon.)

Meekness in the minister

He who cannot bear calmly and reply with dignity to contradiction, is just as little fitted for
the ministry of the gospel as the physician would be for his profession who would allow himself
to become moved by the abusive speech of a patient in fever delirium either to forsake the sick-
bed, or to hurl back the abuse. (Van Oosterzee.)

Thunder rare
But you may reply that ministers must be Boanerges, Sons of Thunder, rattle in a
congregation. True; notwithstanding, meekness is to be retained, practised. But to return an
answer suitable to the objection.
1. Every thin vapour, light exhalation, will not afford matter to cause a thunder-crack; so
each text, subject, doth not give warrant to denounce terrors.
2. Before it thunder we apprehend a light, and then the voice striketh the organ of hearing,
and the eye of the mind is to be enlightened in order ere that judgment be threatened.
3. Thunder is rare, not at every season; should the minister continually shoot the shafts of
Gods indignation, would not the vulgar begin to smile, laugh him to scorn?
4. After a great crack of thunder the heavens grow black and refresh the earth with sweet
showers of water, and when the bolts of justice are cast among the people a preacher is to
assume a doleful look, a sad countenance. These rules observed, cry aloud, Thunder and
spare not l What shall I more say? In the cause of thy Master be bold, resolute; in thine
own, let meekness have her perfect work. (J. Barlow, D. D.)

The spirit of opposition

It was written of Thoreau, the author, that He was by nature of the opposition; there was a
constitutional No in him that could not be tortured into Yes. (H. O. Mackey.)

The nature of religious truths

I. HERE IS A SUPPOSITION LAID DOWN--THAT TRUTH IS SOMETHING REAL IN ITSELF AND OF

IMPORTANCE TO MEN; something that may be found, and which we ought to seek after. Wherever
the Scripture speaks of truth it always means such truth as has relation to religion. All truth, of
what kind soever it be, is real. But truth in matters of religion is always of the greatest
importance; as being the foundation and the support of right practice. These truths of God are
like an immovable rock, the basis and foundation of that true religion which approves itself to
every mans understanding by clear reason, and glorifies God by making men like unto Him
through virtue and righteousness in their practice. All false religions consist in changing these
truths of God into a lie (Rom 1:25).

II. Such is the corrupt state and disposition of mankind, THAT SOME THERE WILL ALWAYS BE
WHO WILL SET THEMSELVES TO OPPOSE THE TRUTH, Notwithstanding the native excellency and
beauty of truth considered in itself; notwithstanding the strength and clearness of reason with
which it is generally accompanied; notwithstanding the apparent benefit and advantage to
which the knowledge of truth always brings, to mankind; yet so little sensible are men of the
intrinsic excellency of things, so unattentive to the strength of the clearest reason, so apt to be
imposed upon in judging concerning their own true interests; that nothing is more common
than to see the plainest and most useful truths in matters of religion violently and passionately
opposed. The principal causes of this opposition are--
1. Ignorance. Meaning here by ignorance not a bare want of knowledge. There is a
presumptuous ignorance which despises knowledge, and this makes men oppose the
truth before they understand anything of it.
2. Carelessness. They blindly, and without any consideration, follow the customs of the place
where they happen to live, and the knowledge of truth seems to them to be of no great
importance. They take up their religion at adventures, not from the consideration of the
laws of nature or of revelation, but merely from the company they chance to be educated
amongst, and thus all religions are put upon an equal foot, varying according to the
accidental temper, of the persons among whom they prevail.
3. Prejudice. They have accustomed themselves to found their belief entirely in an implicit
reliance upon other men, instead of building it upon the evidence of things themselves
which is the foundation of truth.
4. Rut the last and greatest reason of mens setting themselves in opposition to the truth is
the wickedness and corruption of their manners, the love of unrighteousness and
debauchery, the desire and power of dominion, the concern they are under for the
defence and support of a sect or party without having any knowledge how far they are, or
are not, in the right.

III. The direction given us concerning our own duty, that we ought in meekness to instruct
those who oppose themselves against the truth. We cannot always discern who they are that err
through ignorance and through a vicious disposition. But if we would, yet meekness is at all
times necessarily a fruit of the spirit, and we are commanded to be patient towards all men,
towards them that oppose as well as towards them that are only ignorant of the truth.

IV. A particular reason with regard to the persons to be instructed, why our instruction to
them ought always to be accompanied with meekness. If God peradventure will give them
repentance to the acknowledgment of the truth. In the original it is, Lest God peradventure
should give them repentance to the acknowledgment of the truth. The meaning is, we are to
instruct them with meekness, lest peradventure, by our heat and passion, we raise in them a just
prejudice against us, when, by meek instruction, they might possibly have been brought to
repentance, and to the acknowledgment of the truth, and so we, by our ill-behaviour become
answerable for their miscarriage. For this reason we so frequently find repeated in Scripture the
following admonitions, which may serve for a proper application of this whole discourse: 1Pe
2:12; 1Pe 3:15; 1Co 10:32; Col 4:5; 1Ti 3:7; Php 2:15; Php 4:5; Mat 5:16. (S. Clarke, D. D.)

Repentance the design of preaching

1. One principal end of the ministry is to bring men to repentance.
2. By meek preaching God may work repentance.
3. Repentance is hopeful and yet doubtful.
4. Ministers are to preach and leave the success to the Lord. (J. Barlow, D. D.)

Meekness in controversy
When Dr. Swift was arguing one day with great coolness with a gentleman who had become
exceedingly warm in the dispute, one of the company asked him how he could keep his temper
so well. The reason is, replied the dean, I have truth on my side. A cobbler at Leyden, who
used to attend the public dispulations held at the academy, was once asked if he understood
Latin. No, replied the mechanic, but I know who is wrong in the argument. How? replied
his friend. Why, by seeing who is angry first. (Sunday School Teacher.)

Many qualities requisite in a minister

The medical attendant of my brother has just been expressing his surprise to see how much I
am worn within this last half year; I am very sensible of it myself, and expect that I shall be
much more worn if my people continue in such a grievous state. I would that my eyes were a
fountain of tears to run down day and night. Would you believe it? I have been used to read the
Scriptures to get from them rich discoveries of the power and grace of Christ: to learn how to
minister to a loving and obedient people; I am now reading them really and literally to know
how to minister to a conceited, contentious, and rebellious people. Two qualities, I am sure, are
requisite, meekness and patience, yet, in some cases, I shall be constrained to rebuke with
authority. I have been used to sail in the Pacific. I am now learning to navigate the Red Sea, that
is full of shoals and rocks, with a very intricate passage. I trust the Lord will carry me safely
through; but my former trials have been nothing to this. (C. Simeon.)

Plain instruction
Who expects to find Bradshaw full of Latin questions? You get it as a guide, and you want it
to be as plain as possible. You have lost your way among some mountains one night, and are
overtaken by some classic--who says, I will tell you the way to get home in sixteen different
languages, none of which you comprehend. I think you would reply, I would rather be told it,
sir, in one that I could understand. Or, if some profound professor should inform you that he
could explain the geological strata and formation of the soil on which you were standing, I think
you would say, If you could point me to my own abode, I should be more grateful. And I think
if some poor ragged girl or shepherd boy could tell you of a way by which you could escape that
wood or yonder precipice and reach a hospitable shelter, such information would undoubtedly
be more profitable to you. The sign-post that points the way by the side of the roads never have a
quotation of poetry upon them, or sentences from Isocrates or Sophocles. There is just the word,
and that is enough. (C. H. Spurgeon.)

2TI 2:26
And that they may recover themselves out of the snare of the devil, who are taken captive by
him at his will
--And that they may return to sobriety from the benumbing intoxication of false philosophy
and bad habits, here represented as a snare of the devil, in which, though held captive, they were
not yet killed--out of the snare of the devil, being made living captives of by him. So far, there
is no difficulty, but the last clause, according to the will of Him, leaves the reader in doubt as
to its meaning, since two pronouns are used which generally, if not universally, refer to two
different subjects. De Wette, Huther, and Davidson disregard the difference of the pronouns,
and make them both refer to the devil. But the contrast of the two pronouns is remarkable, and
the sense of the passage very obscure, the will of the devil being an otiose addition, unless it he
translated, as by Davidson, to do his will. If refers to the more remote antecedent,
then Gods will is suggested as the gracious accompaniment and occasion of this gift of
repentance, or as the exposition of the state of new life, into which such penitents may be
brought. The passage will read as follows:--Whether haply God would grant them repentance,
and also whether haply they may return to society, into harmony with His will, out of the snare
of the devil, seeing they have been made living captives by him. (H. R. Reynolds, D. D.)

Satans temptations are like snares

The devil is a fowler, beholds the world like a great and spacious forest full of all kinds of
beasts and birds, and setteth snares and gins in every corner to catch them.
1. In a snare there is subtlety, so in Satans temptations.
(1) He never propounds a temptation in his own name. No, should he do so, his plot
would be discerned prevented. How cunningly crept he into the serpent and seduced
the woman? He conveyed himself into such things as we are least suspicious of. Who
would have thought that any snare had been in the words of the apostle, Master pity
thyself? Yet doth not Christ reply, Get thee behind Me, Satan?
(2) He can lay a snare in the very Scriptures. Though they be milk for babes, strong meat
for grown men, he can poison all. Let Christ answer him by Scripture, straight he
replies, tempting him by a place of Scripture. Cast thyself down; for it is written,
God shall give His angels charge over Thee that thou dash not Thy foot against a
stone.
(3) He can convey a temptation in the frame of a mans spirit. He conceives that some
are apt to pride, malice, coveteousness, melancholy, mirth, silence, liberalness of
speech, and according to our natural inclination he sets his gins for us. Thus he
provides a wanton object in the time of idleness, a beautiful woman washing herself,
and so the good king is caught in his net. What way the tree leans he thrusts it, and
where the fence is weakest he seeks to enter. So subtley will he here lay a snare that
we will hardly be brought to believe it is a temptation of Satan, but think rather it
proceeds solely from our natural disposition.
2. In a snare there is cruelty; so here. He is called Abaddon, Apollion, a murderer, a
destroyer.
3. In a snare is strength, and is it not to be found in Satans temptations?
4. You shall find in Satans temptations, as in snares, pleasures and suddenness. Were it not
thus they were not snares properly. Was not the tree, in the eye of Eve, good for meat,
pleasant, and to be desired to get knowledge (Gen 3:6)? Were not the daughters of men
fair (Gen 6:2)? And in these was not a bait to catch the beholders? Have not fowlers a
lure and call, as if they were birds themselves, to allure and deceive? Will they not scatter
corn and all to seduce and bring within danger the little-suspicious birds? Do they not
creep on their hands and knees, stand in close and secret places, and when the fowl is
within reach how suddenly is the net pulled! Per adventure, when she is singing, playing,
suspecting nothing, she is wound in. When Satan assaults, how eagerly, busily, and
suddenly will he follow the prey? He sets a mans affections on fire, kindles such a heat
within him that for the present the object of temptation seems wonderful fair, delightful,
honourable; though when he is ensnared he perceives no such thing, but the direct
contrary. (J. Barlow, D. D.)

The deluded captives

These words are the concluding portion of a solemn address to Timothy, in reference to the
instruction of the ungodly, and is the end pointed out as resulting from that instruction--And
that they may recover themselves out of the snare of the devil. They present to the thoughtful
mind a sad picture, bringing before us on the one hand the devil, in the character of fowler; and
on the other hand his victims, as deluded, taken alive, under a hard bondage.
 I. The characters spoken of.

II. The means by which they are held in bondage.

III. The means by which they may be recovered from that bondage.

I. They are spoken of as those who are ensnared by Satan, and taken captive by him at his
will.
1. We must notice who is the captor. It is the devil, the murderer and liar, the destroyer of
souls; represented here under the character of a snarer or fowler. It is very important to
notice Satan in his character, because it manifests his subtlety. The fowler must be subtle
in hiding his net, or otherwise he would miss his prey. It is plain from Scripture that sin
was introduced through Satans subtlety.
2. In the next place, see the awful force of the language. The expression, taken captive, is
rendered in the margin taken alive; it is an idea derived from fowling, in which the prey
is taken alive in snares: so the devil takes mens souls alive by his subtlety: nay, more,
unless they be recovered out of his snares, they must be alive for ever under his sway:
lost, yet alive; hopeless, yet alive; tormented, yet alive; ever desiring to die, but never
able. The other expression, at his will, may bear a double interpretation. It may mean
that they have been ensnared by Satans arts unto his will; i.e., they were so influenced by
him that they complied with his will. It is most important to notice this, because it at
once brings out the humiliating truth, that the ungodly comply with Satans will: The
man who lives in drunkenness, who is a sensualist; or to pass on to sins which are
thought little of in the world, the man who is untruthful, a backbiter, a slanderer or
deceitful, is complying with Satans will. The man who is a neglecter of salvation, who
never prays, who is putting off the thought of eternity to a convenient season, is
complying with Satans will. Again, the expression at his will, may have reference to the
devils will concerning his victims--viz., their destruction. Hence those who are taken
alive by Satan at his will are taken alive by him for their destruction, he is leading them
on, step by step, with the one end and the one object of dragging them alive into that pit
of darkness and agony prepared for himself and his angels. Our look upon this other
picture--while Satan wills your destruction, God wills your salvation. He would have all
men to be saved, and to come to the knowledge of the truth.
3. In the next place, notice the bondage itself. It is worse than Egyptian bondage. A sinner,
taken captive by Satan, has his immortal soul in captivity, bound in fetters which none
can break but the Lord of glory. But we may see the fearfulness of this bondage by
looking at it in a threefold point of view.
(1) The master whom the captive serves. Dread thought! it is not Jesus, the sinners great
Deliverer, but it is the devil, the sinners great destroyer. Ah! and what a master! one
who hates him; one who watches closely to prevent his victims escape, binding
around him every day tighter and tighter the cords of his destruction. Look again--
(2) At the state of the captive. It is one of misery and wretchedness. The way of
transgressors is hard. It is utterly impossible to experience true peace and happiness
while walking in the pathway of the devil. Christs yoke in opposition to Satans; the
one is perfect liberty while the other is the most galling bondage. Look again--
(3) At the end of this bondage. Now, Satan does not make his bondage felt, for fear of
alarming the victim, and leading him to seek deliverance from it: but in eternity,
when all hope of deliverance is past, he will make his bondage felt in all its
overwhelming force.
 II. THE MEANS BY WHICH SATAN KEEPS SINNERS CAPTIVE. He does so by his snares. We must
look at some of those principle snares by which he deludes and holds captive the unwary.
1. The first snare of Satan which I shall mention is, his making sin pleasant, and hiding its
awful consequences. He makes the sinner believe the command not to sin, to be a
restriction of his liberty, and, therefore, one which he has no right to listen to. It is the
present, and the present only, which the devil seeks to force on the captives mind; the
present and its gain; but the awfully mysterious future he puts out of sight, veiling from
the sinners mind his dread connection with it.
2. A second snare of Satans is, his insinuating doubts into the mind as to the truth of Gods
Word.
3. A third snare of Satans is, his presenting God to the soul as one made up of all mercy.
4. A fourth snare of Satans is, by persuading the soul that the work of repentance is an easy
work: that it need not be thought of till laid on a bed of sickness or a bed of death: and he
will suggest to the sinners mind examples from Gods Word to bear out this delusion.
5. Another snare of Satan, by which he takes souls captive, is by making himself an object of
ridicule. This is one of the depths of Satan: he knows that the Bible puts him forward as
an object of dread; he takes care, therefore, to put himself forward as an object of
ridicule, so as to blind the ungodly, and keep them captive at his will. Mark the
consequence: all the warnings of Scripture concerning him, all the representations of
him as an adversary, a murderer, fall on the ear of his captives as unmeaning titles, they
cannot comprehend why he is to be dreaded. And why is this? Just because they are
ignorant of the real reason why they cannot comprehend it--viz., Satan has deceived
them, deceived them as to his character, deceived them as to his object, deceived them as
to their danger, deceived them as to their end, and, will deceive them to that very hour
when, as lost and wretched, they shall open their eyes, to learn then, but, alas I too late,
that though the devil appeared to them an angel of light, yet he was indeed a deceiver,
a liar, and a murderer.
6. Another snare by which Satan takes souls captive at his will is, by making them rest in
outward forms instead of true conversion.

III. THE MEANS BY WHICH SOULS MAY BE RECOVERED FROM HIS BONDAGE. And that they may
recover themselves out of the snare of the devil. The word which is rendered recover is in the
margin, awake. It properly means to become sober again, as from intoxication; to awake from
a deep sleep; and then to come to ones self, or to a right mind. The idea is, that while men are
under the bondage of the devil, they are like men intoxicated, or in a deep slumber, unconscious
of their danger. How are they to be roused to a sense of their danger? The answer is given in the
previous verse, we are to set before them the truth, the simple truth of Christ, If peradventure
God will give them repentance to the acknowledging of it. Acknowledging, implying not merely
confession of the truth, but a vital reception of it as it is in Jesus. It is the truth of Christ borne
home to the heart by the Holy Ghost, which is the means of conversion. As long as Satan can
spread over us the veil of darkness, so long are we his captives, but no sooner does the light of
Christs truth break in on the soul, than the darkness is dispersed, Satan is vanquished, and the
sinner delivered out of darkness into light, and from the power of sin and Satan unto God. But
mark you, it is God alone who can effect this transformation; it is God alone who can bear home
the word to the heart, and make it a converting word. (A. W. Snape, M. A.)

The snare of the devil

Forbidden fruit is sweet. It is sweetened by the devil. One forbidden tree in Eden seemed
better than a thousand trees allowed. That terrible magician has power to concentrate our gaze
upon one object--power to withdraw our eyes from the pure and wholesome fruits of many trees,
and rivet them upon that one forbidden thing. He so intensifies our thought upon that one
desire that it outgrows all desires, and perhaps life itself for the time seems stale and flat unless
that one desire be gratified. That is one of the supernatural powers of the serpent to charm his
victims. This dreadful delusion, this deadly fascination, fills common objects with dazzling
beauty. The coloured lights of hell are reflected upon earthly things and make them appear
heavenly. Thus the gaming-table is made to assume attractions which make money and land and
houses insignificant trifles in comparison. Thus a glass of liquor grows in beauty and power that
will out-dazzle the love of family, or the joys of home, or even the hopes of heaven. (R. S.
Barrett.)

Snared through over-confidence

Naturalists tell us that amongst birds and butterflies, the swiftest, strongest fliers approach
man much nearer than those with weaker wings, feeling confident that they can dart away from
any threatened danger, and this misplaced confidence brings them into the net of the collector.
(W. L. Watkinson.)

Caution necessary
In mountain ranges there is often a loose detritus especially dangerous to mountaineers; these
loose or crumbling stones being called the devils stones, for, owing to their treacherous
character, if you step on one incautiously you may be precipitated into the depths. There are
many such stones in the path of life. False maxims with sophistical colourings; license stealing
the name of liberty; harmful speculations, luring as grand chances; methods of trade outlined
square, yet full of betrayal; sandy doctrines simulating the rock; friendships which are flowery
graves; occupations, recreations which promise rest and serve only to slip us into mire; these are
the things of peril: life is full of them; and he only walks surely who walks discreetly. (W. L.
Watkinson.)

2 TIMOTHY 3

2TI 3:1
Perilous times shall come.

Perilous times

I. The manner of the warning.

This know also.
1. It is the duty of ministers to foresee and take notice of the dangers which the churches are
falling into.
2. It is the great concern of all professors and believers to have their hearts very much fixed
upon present and approaching dangers.
3. Not to be sensible of a present perilous season is that security which the scripture so
condemns; and I will leave it with you under these three things--
(1) It is that frame of heart which of all others God doth most detest and abhor. Nothing
is more hateful to God than a secure frame in perilous days.
 (2) A secure person, in perilous seasons, is assuredly under the power of some
predominant lust, whether it appears, or not.
(3) This senseless frame is the certain presage of approaching ruin.

II. THE EVIL ITSELF. Perilous times--times of great difficulty, like those of public plagues,
when death lies at every door.

III. THE MANNER OF INTRODUCTION--Shall come. Our great wisdom then will be to eye the
displeasure of God in perilous seasons, since there is a judicial hand of God in them: and we see
in ourselves reason enough why they should come.

IV. THE TIME AND SEASON OF IT--In the last days. You may take it in what sense you will: the
last days, the days of the gospel; the last days towards the consummation of all things; the last
days following the days of the profession of churches; and the last days with many of us, with
respect to our lives.
1. The first thing that makes a season perilous is, when the profession of true religion is
outwardly maintained under a visible predominancy of horrible lusts and wickedness
(see 2Ti 3:2-5).
(1) Because of the infection.
(2) Because of the effects. When predominant lusts have broken all bounds of Divine
light and rule, how long do you think human rules will keep them in order?
(3) Because of the consequences--the judgments of God (2Th 2:10-11).
2. A second perilous season is, when men are prone to forsake the truth, and seducers
abound to gather them up that are so; and you will have always these things go together.
If it be asked, how we may know whether there be a proneness in the minds of men in
any season to depart from the truth? there are three ways whereby we may judge of it.
(1) The first is that mentioned in 2Ti 4:3. When men grow weary of sound doctrine,
when it is too plain, too dull, too common, too high, too mysterious, one thing or
other that displeases them, and they would hear something new, something that may
please.
(2) When men have lost the power of truth in their conversation, and are as prone and
ready to part with the profession of it in their minds. Do you see a man retaining the
profession of the truth under a worldly conversation? He wants but baits from
temptation, or a seducer to take away his faith from him.
(3) The proneness to depart from the truth, is a perilous season, because it is the
greatest evidence of the withdrawing of the Spirit of God from His Church.
3. A third thing that makes a perilous season is, professors mixing themselves with the
world, and learning their manners. Such a season is dangerous, because the sins of
professors in it lie directly contrary to the whole design of the mediation of Christ in this
world. Christ gave Himself for us, that He might purge us from dead works, and purify
us unto Himself a peculiar people (Tit 2:14). Ye are a royal nation, a peculiar people.
4. Another perilous season is when there is great attendance on outward duties, but inward,
spiritual decays.
5. Times of persecution are also times of peril.
Use
1. Let us all be exhorted to endeavour to get our hearts affected with the perils of the day
wherein we live.
 (1) Consider the present things, and bring them to rule, and see what Gods Word says of
them.
(2) If you would be sensible of present perilous times, take heed of centring in self.
Whether you pursue riches, or honours, while you centre there, nothing can make
you Sensible of the perils of the day.
(3) Pray that God would give us grace to be sensible of the perils of the day wherein we
live. Use
2. The next thing is this, that there are two things in a perilous season--the sin of it, and the
misery of it. Labour to be sensible of the former, or you will never be sensible of the
latter. Use
3. Remember there is a special frame of spirit required in us all in such perilous seasons as
these are. And what is that? It is a mourning frame of spirit. Use
4. Keep up church watch with diligence, and by the rule. When I say rule, I mean the life of
it. Use
5. Reckon upon it, that in such times as these are, all of us will not go free. (John Owen, D.
D.)

Perilous times in the last days

1. The notification of an event as future--Perilous times shall come.
(1) Times wherein it will be hard for people to keep their feet, to know how to carry
themselves, to keep out of danger, and keep a good conscience.
(2) Shall come. They will be on men, in the course of providence, to try what metal
they are of; as darkness comes on after light, and adversity after prosperity; in their
turn.
2. The time of that event--In the last days. The days of the gospel are the concluding
period of time. In these last days are several particular periods; the first of which was the
last time of the Jewish state, beginning from the time of our Saviour, to the destruction
of Jerusalem; and more periods followed, and some are yet to come; but from the time of
our Saviour to the end of the world, is the last days.
3. The notice to be taken of that event--This know also; rather, Now know this; consider
it duly, and lay it to heart, that being fore warned, ye may be armed against the perilous
times.

I. We shall consider the days of the gospel as the last days. And so we may take them up in a
threefold view.
1. As the last days of the world, the latter end of time. With rela tion to them that oath is
made (Rev 10:6). The morning and forenoon of the world are over; it is afternoon with it
now, and drawing toward the evening.
2. As the days of the last dispensation of grace towards the world, with which Gods dealing
with sinners for reconciliation shall be closed (Rev 10:7). There have been three
dispensations of grace in the world: the Patriarchal dispensation in the first days; the
Mosaical dispensation in the middle days; and now the Christian dispensation in the last
days. The first two are now off the stage, and shall never come on again; the third now is;
and after it there shall never be another.
3. As the best days of the world in respect of the greatest advantages attending them. The
last works of God are always the greatest, as ye may see in the account of the Creation
(Gen 1:1-31.); so the circumstances of the world to come are greater than those of this.
The gospel-dispensation far excels the other two, in clearness, extensiveness, and
 efficacy, through a larger measure of the Spirit.

II. The difficult and perilous times that come on in gospel days. We must inquire what makes
these perilous times.
1. An old controversy lying over untaken up. They that are in debt are always in danger. The
Jews were from generation to generation murderers of their prophets; there was an old
debt on the head of the generation in our Saviours time (Mat 23:31); and made their
time perilous, for it was like a train lying, which at last came to blow them up (verse 35).
So good Josiahs days were perilous times, by reason of an old controversy laid in the
days of Manasseh his grandfather (2Ki 23:26). Our times are so, by reason of the iniquity
of the late times, which is like that of Baal-peer, that brought a plague on the
congregation of the Lord (Jos 22:17).
1. Error or corruption of principles spreading. This was foretold to happen in the latter days
(1Ti 4:1).
2. Immoralities abounding. (T. Boston, D. D.)

Evil of the last days

These (evil characters) will swarm like flies in the decay of the year. (C. H. Spurgeon.)

Corruptions within
Not so much on the account of persecutions from without as on the account of corruptions
within. (M. Henry.)

Traitors
Two traitors within the garrison may do more hurt to it than two thousand besiegers without.
(M. Henry.)

Fidelity in evil times

The worse the times we live in are, the greater will our honour be, if we be faithful. It was Lots
commendation that he was good in Sodom, and Job in an heathenish Uz. The more sin abounds,
the more our grace should abound; and the more sin appears in the world, the more should we
appear against it. The Lord hath done more for us of this last age of the world than He ever did
for our forefathers, and therefore He expects more from us than He did from them; where He
bestows much He looks for much again; where we bestow double cost, we look for a double crop.
It is a shame for us if we do not do our work better by sunlight, than others that have had but
twilight. (T. Hall, B. D.)

Sin makes the times bad

It is worth our noting that the apostle doth not place the peril and hardness of the last times,
in any external calamity or penal evils, as sword, plague, famine, persecution; but in the
prodigious sins and enormities of such as profess religion. Sin is the evil of evils, and brings all
other evils with it. Let the times be never so miserable, and the Church lie under sad
persecutions; yet if they be not sinful times, they are not truly perilous times, but rather purging
and purifying times. (T. Hall, B. D.)

Sinners swarm even in gospel days

Vermin of this kind will then abound everywhere; weeds grow nowhere so rank as in fat soil.
(T. Hall, B. D.)

Prudence in perilous times

This spiritual prudence can hurt neither pastor nor people, but will advantage us much. This
pre-vision is the best means of prevention; in vain is the snare laid in the sight of a bird. Observe
Gods singular love unto His people, in that He warns them of perilous times long before they
come. The people of God, and specially His ministers, His Timothies, should be so prudent as to
know and observe when perilous times are approaching, as the prudent man foresees the evil of
punishment before it comes (Pro 22:3-5). (T. Hall, B. D.)

Time aiding proficiency in sin

As it is in every art, by length of time, custom, and experience, it is improved to a greater
degree of fineness and exactness; so it is in this of sinning; time and experience make men more
cunning in ways of sin, and more subtle to defend them. (T. Hall, B. D.)

Making the times better

We should all make the times and places we live in the better, and not the worse, for us. (T.
Hall, B. D.)

2TI 3:2-5
Men shall be lovers of their own selves.

The nature and kinds of self-love

I. SELF-LOVE, CONSIDERED IN THE GENERAL, ABSTRACTING FROM PARTICULAR CIRCUMSTANCES, IS

NEITHER A VICE NOR A VIRTUE. It is nothing but the inclination of every man to his own
happiness. A passionate desire to be always pleased and well-satisfied, neither to feel nor fear
any pain or trouble, either of body or mind. It is an instinct of nature common to all men, and
not admitting of any excess or abatement. Self-love directed to, and pursuing, what is, upon the
whole, and in the last result of things, absolutely best for us, is innocent and good; and every
deviation from this is culpable, more or less so, according to the degrees and the circumstances
of it.

II. When we blindly follow the instinct of self-love, coveting everything which looks fair, and
running greedily upon it without weighing circumstances or considering consequences; or when,
to get rid of any present pain or uneasiness, we take any method which first offers, without
reflecting how dearly we may pay for it afterwards; I say, when we do thus, THEN IT IS THAT OUR
SELF-LOVE BEGUILES US, DEGENERATES INTO A VICIOUS, OR AT LEAST, SILLY APPETITE, and comes
under the name of an overweening, excessive, and inordinate self-love. He suffers the natural
instinct of self-love to carry him too far after present satisfaction, farther than is consistent with
his more real and durable felicity. To understand the nature of this enchantment, and how it
comes to pass that those who love themselves so well, can thus consent to ruin themselves, both
bodies and souls, for ever; let us trace its progress.
1. To begin with pride. All the happiness of life is summed up in two articles--pleasing
thoughts and pleasing sensations. Now, pride is founded in self-flattery, and self-flattery
is owing to an immoderate desire of entertaining some kind of pleasing thoughts.
 2. Another instance of inordinate, ill-conducted self-love is sensuality. This belongs to the
body more than to the mind, is of a gross taste, aiming only at pleasing sensations. It so
far agrees with pride that it makes men pursue the present gratification at the expense of
the public peace and to their own future misery and ruin.
3. A third instance of blind and inordinate self-love is avarice or self-interestedness. This is
of larger and more diffusive influence than either of the former. So great a part of
temporal felicity is conceived to depend upon riches, that the men of this world lie under
the strongest temptations to this vine of any. If the case be such, that treachery and
fraud, guile and hypocrisy, rapine and violence, may be serviceable to the end proposed;
the blind self-lover will charge through all rather than he defeated of his covetous
designs, or bear the uneasiness of a disappointment. Thus he comes to prefer his own
private, present interest, before virtue, honour, conscience, or humanity. He considers
not what would be good for him upon the whole and in the last result, but lives
extempore, contrives only for a few days, or years at most, looking no farther. The height
of his ambition reaches not beyond temporal felicity, and he miscalculates even in that.

III. CONSIDERATIONS PROPER TO PREVENT OR CURE IT. It is very evident that the self-lovers are
not greater enemies to others in intention than they are in effect to themselves. Yet it is not less
evident that they love themselves passionately all the time, and whatever hurt they do to their
own selves they certainly mean none. They run upon it as a horse rushes into the battle, as an ox
goeth to the slaughter, and as a bird hasteth to the snare, and know not that it is for their life. It
is for want of thinking in a right way that men fall into this fatal misconduct, and nothing but
serious and sober thought can bring them out of it. I shall just suggest two or three useful
considerations, and then conclude.
1. We should endeavour to fix in our minds this great and plain truth, that there can be no
such thing as true happiness, separate from the love of God and the love of our
neighbour.
2. A second consideration, proper to be hinted, is, that man is made for eternity, and not for
this life only. No happiness can be true and solid which is not lasting as ourselves.
3. To conclude, the way to arrive at true happiness is to take into consideration the whole
extent and compass of our being; to enlarge our views beyond our little selves to the
whole creation round us, whereof we are but a slender part; and to extend our prospect
beyond this life to distant glories. Make things future appear as if they were now present,
and things distant as if they were near and sensible. (D. Waterland, D. D.)

Self-love
1. Self-love is vicious, when it leads us to judge too favourably of our faults.
(1) Sometimes it finds out other names for them, and by miscalling them endeavours to
take away their bad qualities.
(2) Sometimes it represents our sins as weaknesses, infirmities, the effect of natural
constitution, and deserving more pity than blame.
(3) Sometimes it excuses them upon account of the intent, pretending that some good or
other is promoted by them, and that the motive and the end sanctify the means, or
greatly lessen the faultiness of them.
(4) It leads us to set our good in opposition to our bad qualities, and to persuade
ourselves that wharfs laudable in us far outweighs what is evil.
(4) It teaches us to compare ourselves with others, and thence to draw favourable
conclusions, because we are not so bad as several whom we could name; it shows us
the general corruption that is in the world, represents it worse than it is, and then
 tells us that we must not hope, and need not endeavour to be remarkably and
singularly good.
2. Our self-love is irregular, when we think too well of our righteousness, and overvalue our
good actions, and are pure in our own eyes.
3. Our self-love is blameable when we overvalue our abilities, and entertain too good an
opinion of our knowledge and capacity; and this kind of self-love is called self-conceit.
One evil which men reap from it is to be disliked and despised. The reason why self
conceit is so much disliked is that it is always attended with a mean opinion of others.
From self-conceit arise rash undertakings, hasty determinations, stubbornness,
insolence, envy, censoriousness, confidence, vanity, the love of flattery, and sometimes
irreligion, and a kind of idolatry, by which a man worships his own abilities, and places
his whole trust in them. The unreasonableness of this con ceit appears from the
imperfections of the human understanding, and the obstacles which lie between us and
wisdom.
4. Our self-love is irregular when we are proud and vain of things inferior in nature to those
before mentioned, when we value our selves upon the station and circumstances in
which not our own deserts, but favour or birth, hath placed us, upon mere show and
outside, upon these and the like advantages in which we surpass others. This conceit is
unreasonable and foolish; for these are either things which the possessors can hardly call
their own, as having done little or nothing to acquire them, or they are of small value, or
they are liable to be irrecoverably lost by many unforeseen accidents.
5. Lastly, our self-love is vicious when we make our worldly interest, convenience, humour,
ease, or pleasure, the great end of our actions. This is selfishness, a very disingenuous
and sordid kind of self-love. It is a passion that leads a man to any baseness which is
joined to lucre, and to any method of growing rich which may be practised with
impunity. (J. Jortin, D. D.)

Self.love

I. I shall endeavour TO TRACE OUT MORE PARTICULARLY THE WORKINGS OF THIS NOXIOUS
PRINCIPLE, AS IT RESPECTS MATTERS OF RELIGION; for it is said of these lovers of themselves, that
they have the form of godliness, but deny the power thereof.
1. Self-love may carry men out in desires after Christ (see Mar 1:37; Joh 6:26). Many would
partake of Christs benefits, who reject His government; receive glory from Him, but give
no glory to Him. If they can but go to heaven when they die, they care not how little they
have of it before; and are unconcerned about the dominion of sin, if they can but obtain
the pardon of it; so that their seeking and striving are now over.
2. Self-love may be the sole foundation of mens love to, and delight in, God. And indeed it is
so with all hypocrites and formalists in religion. Many mistake a conviction of mind, that
God is to be loved, for a motion of the heart towards Him; and because they see it to be
reasonable that He should be regarded by them, they imagine that He is so. But the
highest regard that a natural man can have to the Divine Being, if traced back to its
origin, or followed to its various actings, will be found to be self-love.
3. Self-love may be the principle that first excites, and then puts fervour and ardency into
our prayers. How coldly do some put up those requests, Hallowed be Thy Name, Thy
kingdom come; but are much more earnest when they come to those petitions in which
their present comfort and future happiness are so much inter ested: Forgive us our
trespasses, and Give us our daily bread, Let me die the death of the righteous.
4. Self-love insinuates itself into the severer acts of mortification; nay, it often runs through
 and corrupts the whole course of religious duties. It is like the dead fly which taints the
whole box of precious ointment. From this principle some neglect duties as burdensome,
and only seek privileges; a reward without labours, victory without fighting.
5. Self-love runs through all their affections, exertions, and actions, with respect to their
fellow-creatures. If they rejoice at others prosperity, it is because they themselves may
be benefited by it. If, on the other hand, they grieve at their calamities, it is because they
are likely to be sharers in them, or some way or other injured by them.

II. from what has been said, you see that self-love is an insinuating principle, appearing in
various forms, even in the religious world, and under many artful disguises, hard to be
discerned, but harder still to be guarded against. To stir you up to this, let me set before you
some of the evils resulting from this easily-besetting, and alas, too universally prevailing sin.
1. It is the root of hypocrisy. So far as self-love and self-seeking influence, we are void of
sincerity and integrity.
2. It promotes pride, envy, strife, uncharitableness, and an evil temper and conduct towards
all with whom we are conversant. A man who loves himself too well, will never love his
God or his neighbour as he ought.
3. All evil may, perhaps, be reduced to this one point: All our desires, passions, projects, and
endeavours, centred in self. This was the first sin: Ye shall be as gods; and it has
continued the master-sin ever since. It is the corrupt fountain, sending forth so many
impure and filthy streams. (B. Beddome, M. A.)

A sermon against self-love, etc

1. What kind of self-love is it which St. Paul does here so severely censure?
2. By what manner of influence self-love makes times and seasons become perilous.
3. What times the apostle means by the Last Days; and whence it is that self-love operates
with such successful prevalence in those days as to render them the Evil Days.
4. What reflections are fit to be made by us, upon occasion of this argument in relation to
our age, and to ourselves, and our present affairs, in order to that which all ought to fast
and pray, and labour for the stability of our times and the peace of Jerusalem?

I. To consider WHAT KIND OF SELF-LOVE ST. PAUL SPEAKS AGAINST as the fountain of public
mischief; for there is a self-love which is a very natural and a very useful principle. No man ever
yet hated his own flesh; no man, without the loving of himself, does either preserve or improve
himself. If Almighty God would not have suffered men to love themselves, He would not have
moved them to their duty by their personal benefit, and especially by so great a recompense as is
that of life eternal. It would conduce to the felicity of men, even in this world, if they truly loved
themselves; for then they would not waste their fortunes by an unaccountable profuseness, nor
destroy their bodies by the extravagances of rage, and luxury, and lust. The self-love here
condemned by St. Paul is that narrow wicked affection which either wholly or principally
confines a man to his seeming personal good on earth. An affection which either opposeth all
public good, or at least all that public good which comes in competition with mans private
advantage. Of such lovers of themselves the apostle gives a very ill character in the words that
follow the text. He says of them, in 2Ti 3:2, that they are covetous; their heart is like the mouth
of a devouring gulf, which sucks in all into itself with deep and unsatiable desire. He continues
to mark them, in 2Ti 3:3, as persons without natural affection, as people who have no bowels for
the miserable part of mankind; as such who rejoice at a public wreck, not considering the loss of
others, nor the dismal circumstances of it; but minding with their whole intention the profit
which they may gather up for their inhuman selves. He adds, in the same verse, that they are
despisers of those who are good. They vilify men of a public spirit.

II. This straight and uncharitable affection is of so MALIGNANT AN INFLUENCE, that where it
prevails no age can be calm, no government stable, no person secure. And that it is of such
perilous consequence may be demonstrated on this manner. God, who is good and does good,
designed, that whilst man was here on earth, it should be competently well with him in case of
his obedience, though He intended not to give him all his portion in this life. He knew that men
could not subsist apart with such conveniences as they might obtain by being knit into regular
societies. He, therefore, united them in civil and sacred bodies, that by conjoined strength they
might procure those benefits which, in a separate state, and by their single selves, they could not
come at. For, consider, how void of comfort a life of entire solitude would have been to man;
with what a life of fear would they have been crucified who had stood perpetually by themselves
on their own defence; with what a life of labour and meanness would men have been burdened if
every one of them must have been his own only servant; if every one had been obliged to build
and plant, and till the ground, and provide food and physic and garments for himself by his own
solitary power. And how could a man serve himself in any of these necessary offices in times of
sickness, lameness, delirium, and decrepit old age? To such a perilous and laborious life as I
have been speaking of, indiscreet and vicious self-love tends; for as far as men do mind and seek
themselves alone, so far they dissolve society and lessen its benefits, being rather in it than of it.
So that the soul which animates society, whose advantages are so considerable, is the great and
generous spirit of charity. That violates no compacts, that raises no commotions, that interrupts
no good mans peace, that assaults no innocent mans person, that invades no mans property,
that grinds no poor mans face, that envies no man, that supplants no man, that submits its
private convenience to the public necessities. Concerning this vile affection, St. Paul taught that
it would possess the men of the last days.

III. To consider WHAT TIMES HE MEANS BY THOSE DAYS, and in what sense he speaks of self-
love as the distemper of the last days, seeing it has been the disease of every age. By the last days
he means the last age of the world, the age of the Messiah, not excluding that part of it in which
he himself lived. There were several precedent periods: that of the fathers before the flood, that
of the patriarchs before the Law, that of Moses and the prophets under the Law. But after the
age of the Messiah, time itself shall be no more. To this age all evil self-love cannot be confined,
for that dotage had a being in the world from the very beginning of it. The murder of Cain was so
early, that he sinned without example; and from his selfishness his murder proceeded. We
therefore misunderstand St. Paul, if we interpret him as speaking, not of the increase, but of the
being; of self-love; for it is not its existence, but its abundance, which he foretells. What he wrote
has been true in fact, from the times of Demas and Diotrephes, to this very hour. Light is come
into the world, a glorious gospel which shines everywhere; and men love darkness rather than
light, and shut up themselves in their own hard and rough and private shells. Selfishness cannot
be the direct natural effect of the gospel of Christ, which, of all other dispensations, depresseth
the private under the public good. The age of the Messiah is the best of ages in His design, and in
the means of virtue which He gives the world; and if the men of it be worse than those of other
generations, the greater is the aggravation of their guilt, whilst, under a gospel of the widest
charity, they exercise the narrowest selfishness. But, however, so it is: whether it be that wicked
men, by a spirit of contradiction, oppose charity where they are most earnestly pressed to it; or
that the devil, having but a short time, is the more passionately industrious in promoting the
interests of his kingdom; or that the further men are from the age of Divine revelations, the less
firmly they believe them. It concerns us then--

IV. TO MAKE SERIOUS REFLECTIONS UPON THIS ARGUMENT, and to suffer our selves to be
touched with such deep remorse for the guilt of our partiality, that God may be appeased, and
our sins pardoned, and our lives reformed, and that perilous times may be succeeded by many
prosperous days. And--
1. Let us give glory to God, and take shame to ourselves, upon the account of that selfish
principle which hath long wrought among us, and still worketh.
2. May we not only bewail but amend this great defect in our nature, and in our civil and
Christian duty.
(1) The regaining of a public spirit is at all times worthy our care. We can do no greater
thing than to follow God, who is concerned for all, as if they were but one man; and
for every single person, as if he were a world. God hath disposed all things in mutual
subserviency to one another: the light, the air, the water, are made for common good;
and because they are common, they are the less, but they ought, for that reason, to be
the more esteemed. There is not an humble plant that grows to itself, or a mean ex
that treads out the corn merely for his own service; and shall man be the only useless
part of the creation? It is a most unworthy practice, upon the account of self-interest,
to multiply the moral perils of the world, whilst there are inconveniences enough in
insensible Nature. It is enough that the natural seasons are tempestuous; mens
passions should not raise more storms. It is enough that famine can destroy so many;
uncharitableness should not do it. What is it that is worthy the daily thoughts and the
nightly studies of a man of under standing, and of an excellent spirit? Is it the
supplanting of a credulous friend, or the oppressing of an helpless neighbour? Alas!
these are designs so base and low, that he who calls himself a man should not stoop
to them. But that which is worthy of a man is the service of his God, his Church, his
country; the generous exposing of himself when a kingdom is in hazard.
(2) A public spirit, as it is worthy our care at all times, so at all times it needs it. For it
requires the utmost application of our minds, seeing self-love insinuates with great
art and subtlety into all our designs and actions. (Thomas Tenison, D. D.)

Self-love odious
Here you see how far self-love is from being proposed to our practice, when you find it
standing in the front of a black and dismal catalogue of the most odious and abhorred qualities.
That I may contribute, if possible, to the making men less tenacious, and more communicative, I
shall make it my present business to set the two characters in an opposite light, and to show--

I. The odiousness of self-love.

II. THE AMIABLENESS OF A GENEROUS AND PUBLIC SPIRIT. There is, indeed, a kind or degree of
self-love which is not only innocent; but necessary. The laws of nature strongly incline every
man to be solicitous for his own welfare, to guard his person by a due precaution from hurts and
accidents; to provide food and raiment, and all things needful for his bodily sustenance, by
honest industry and labour; to repair as far as he is able, such decays as may attend his bodily
constitution, by proper helps and the best means that are afforded him; and much more to make
it his grand concern to secure the everlasting happiness of his immortal part. Such a self-love as
this goes little farther than self-preservation, without which principle implanted in us the
human species would be soon lost and extinguished, and the work of our great Creator be
defeated. But that which St. Paul speaks of with abhorrence is a love merely selfish, that both
begins and terminates in a mans single person, exclusive of all tender regards for any one else:
this is, in the worst and most criminal sense, taking care of one only. If we will but look into our
own nature, and reflect on the end and design of our creation, the reach and extent of our
faculties, our subordination to one another, and the insufficiency of every man as he stands by
himself alone, we shall soon be convinced, that doing good and affording each other reciprocal
assistance is that for which we were formed and fashioned, that we are linked together by our
common wants, as well as by inclination, and that tenderness of disposition and natural
sympathy that is implanted in us. That we are born and educated, that we enjoy either
necessaries or comforts, that we are preserved from perils in our greener, or ever arrive at riper
years, next under the watchfulness and protection of Almighty God, is owing to the care of
others. And can anything be more just and reasonable than that we, too, in our turn, should give
that succour we have received, and do, not only as we willingly would, but as we actually have
been done unto? There is a certain proportion of trouble and uneasiness, as well as of pleasure
and satisfaction, that must of necessity be borne by the race of men; insomuch that he who will
not sustain some share of the former, is unworthy to partake of any of the comforts of the latter.
But here the selfling will interpose, and say: It is true I have occasion for the help of others, and
the help of others I have. I have occasion for the attendance of servants, and by servants I am
attended. I want to be supplied with those conveniences of life which artificers provide in their
respective occupations, and I am supplied accordingly. So long as I am furnished with sufficient
store to pay them an equivalent, I am in no danger of being left destitute of anything that money
can procure. This is the commerce I carry on in the world; thus I approve myself a social
member of the commonwealth. But what have I to do in parting with my substance to them who
can give nothing to me in return? And sometimes we see it does please Almighty God to make
examples of this sort: to humble such haughty and self-confiding men, by reducing them from
their towering height, and all the wantonness of prosperity, to the extremity of want and misery.
And whenever this happens to be the case, who are then so pitifully abjected? But the universal
hatred which such a person naturally contracts will not always be suppressed, nor his former
aversion to doing good offices be covered by a charitable oblivion, nor be lost under the soft
relentings and a melting commiseration of his present sufferings. In short, since every man has
an equal right to confine all his care and endeavours to the promoting his own separate interest,
that any one man has, what must be the consequence if such a narrow way of thinking and
acting should become universal? Love and friendship terminate at once if every man were to
regard himself alone, and to extend his care no farther! Such a situation would put an end to all
intercourse and commerce; men would be destitute of all confidence and security, and afraid to
trust each other. And this may suffice to show that odious and malignant quality of selfishness,
or mere self-love. Let us now consider--

II. THE AMIABLENESS OF A GENEROUS AND PUBLIC SPIRIT. He who has a heart truly open and
enlarged, over and above that reasonable thoughtfulness and contrivance with which every
prudent man will be possessed, about providing for his own, and how to proportion his expenses
to his revenue, as well as how to obtain more ample acquisitions, if fair and honourable methods
of advancing his fortunes present themselves in his way; I say, beyond this domestic care, he will
have room enough in his thoughts to let them be employed sometimes in the service of his
friends, his neighbours, and his country; which have not only his best wishes and hearty desires
for the success of their affairs, but he makes it his study to promote their welfare, and puts
himself to a voluntary trouble and expense in order to extricate them from difficulties and free
them from dangers. He has the pleasure of reflecting that a beneficial act is done, and that
although he has not been able to animate others to promote it in the same degree with himself,
he has, however, been instrumental in causing some good to be done, and the receivers are
heartily welcome both to his pains and his contributions. This may appear but a poor
satisfaction to little and grovelling minds, who have no idea of any joy that can arise from the
reflection on anything that is not attended with present profit, and look upon everything as a
losing bargain where more is expended than received. But large and capacious souls have far
nobler sentiments; they know how to value and enjoy a loss, and find a secret pleasure in the
diminution of their fortune when honourably and worthily employed. We are sure that God
Almighty, who gives everything, and receives nothing, is a most perfectly blest and happy being;
and the nearer we resemble Him in any of our actions, by so much we advance our own
happiness. Such a friendly promoter of the good of others may survey the objects of his love with
some degree of that satisfaction wherewith God beheld His workmanship when He had finished
the several parts of the Creation, and pronounced that they were good. And as for a mans name
and character, who would not rather choose not to have it mentioned at all, than not mentioned
with respect? This seems to be the only end that is sought after by those who delight in show and
pomp; and yet this very end might be much better compassed by another way than by that which
they affect. For does it not give a sweeter fragrancy to a mans name? And does not every one
speak of him with higher expressions of honour and esteem, who has been a common
benefactor, and relieved a multitude of necessitous persons? (Andrew Snape, D. D.)

Self-love the great cause of bad times

1. To inquire what this self-love is which the apostle here speaks of, and wherein the nature
and evil of it consists.
2. To show that wherever such self-love spreads and becomes general there must needs be
perilous or bad times.
3. To use several arguments to prevent mens being poisoned and over-run with this
dangerous and pernicious principle of self-love.

I. LET US INQUIRE WHAT THIS SELF-LOVE IS WHICH THE APOSTLE HERE SPEAKS OF, AND WHEREIN
THE NATURE AND EVIL OF IT CONSISTS. Now all self-love when taken in an ill sense, as it is plain
this is here by the apostle, must come under one or other of these following notions.
1. Self-love may be considered in opposition to a love of God, and a making His glory and the
interests of religion the principal and ultimate end of all our designs and actions; to our
loving Him with all our hearts, with all our souls, and with all our minds, and our seeking
first, or before all other things, His kingdom and righteousness. And then we may be
properly said to be self-lovers in this sense, when we are so very intent upon ourselves
and our own interests as not to concern ourselves at all, or to be sure not much and
chiefly about God and religion.
2. Self-love may be considered in opposition to that honest and commendable self-love
which every man oweth to himself, which is a love of our whole beings, soul as well as
bodies, and of every part of them in due measure and proportion to the excellence and
worth of them; and then it signifieth a love only of one part of ourselves, or at least an
immoderate and disproportionate love of one part above any or all the rest. And in this
sense it is to be feared most men are guilty of self-love. And, agreeably to this notion, we
find the word self used in Scripture to signify the sensual and carnal part of man.
3. Self-love may be considered in opposition to charity or a love of our brethren; and then it
signifieth such a stinginess and narrowness of soul as will not suffer us to have any
concern, or take any care for anybody but ourselves, such a temper as is the exact reverse
of that which the apostle commendeth, which seeketh not its own, but the things of
another, and hardly ever thinks, much less acts, but for itself. Nature has implanted in us
a most tender and compassionate sense and fellow-feeling of one anothers miseries, a
most ready and prevailing propension and inclination to assist and relieve them;
insomuch that pity and kindness towards our brethren have a long time passed under the
name of humanity, as properties essential to, and not without violence to be separated
from, human nature. And then as to reason, what can possibly be more reasonable than
that we who are of the same mass, of one blood, members of each other, and children of
the same Father, should love as brethren? That we, who live in a very fluctuating and
uncertain state, and though rich to-day, may be poor to-morrow, should act so now
 towards others as we shall then wish others may act towards us?
4. And then, lastly, as to religion, especially the Christian, besides that this doth acquaint us
with a new and intimate relation to each other in Christ Jesus, and consequently a new
ground and obligation to love and assist each other. Nay, so great a value do the
Scriptures set upon this duty of mercy or charity to our brethren, that wherever they give
us, either in the Old or New Testament, a short summary of religion, this is sure to be
mentioned, not only as a part, but a main and principal part of it. Nay, farther yet, it
sometimes stands for the whole of religion, as that universal name of righteousness given
to it is said to be the fulfilling of the law.
5. Self-love may be considered in opposition to a love of the public and a zeal for the
common good, and then it signifieth a preferring of our own particular and private
interests to those of the whole body.

II. To show that wherever such self-love spreads and becomes general there must needs be
perilous or bad times.
1. I say, self-love will make men neglect the public and decline the service of it, especially in
times of danger, when their service is most needed. And for this reason we always find it
a very difficult task, if not impossible, to engage such men in any public service merely
upon a prospect of doing public good. They will use a thousand little shifts and artifices
to get themselves excused. Nay, and which is rare in self-lovers, who have always a good
stock of self-conceit, rather than fail, they will speak modestly and humbly of themselves,
and plead incapacity and want of ability for their excuse. But never is this so plainly to be
seen as in times of public danger, when there is most occasion for their assistance. For
self-love is constantly attended with a very great degree of self-fear, and this makes mere
weather-cocks of such people as are acted by it, continually bandying them about, hither
and thither, backwards and forwards, and never suffering them to fix any where till the
storm is over, the weather begins to clear up, and they can pretty certainly discern the
securest side.
2. That though they do pretend to serve the public, yet it is for their own private ends, and
consequently their self-love will suffer them to serve it no farther or longer than these
shall be advanced by their so doing. And this but a very poor and uncertain service, and
even worse than none at all; for their supreme end being their own private interest, all
other ends must of course crouch and become subordinate to this.
3. Their self-love will probably turn them against the public, and instead of preserving and
securing it, make them undermine and destroy it; and if so, it is still better they should
have no concern with it, because the more concern they have with it the greater will be
their opportunity of doing mischief to it. Self-love is a very tyrannical and domineering
principle, and generally makes perfect slaves of her subjects, and carrieth them on to all
such excesses and extravagances as she shall think fit. For, alas! self-love is the blindest,
as well as the greediest, and least able to deny itself of all loves, and will very hardly be
brought to see any objections against itself; or at least, if it must see them, it will accept
of very easy answers to them, and be a wondrous gentle casuist to itself; so, that, if there
but come a good lusty temptation in our way, it is too much to be feared that our self-
love will close with it, be it attended with never such hard terms, and that, out of
eagerness for the bait, hook and all will go down.

III. To use all the arguments we can to prevent mens being poisoned and overrun with this
dangerous and pernicious principle. And--
1. As to ourselves, there cannot certainly be a better argument than the danger which we
were brought into by some mens immoderate love of their private interest in the late
 reign.
2. Let us consider that this principle of self-love is a very foolish principle, and really defeats
its own end. For this, I take it for granted, I may lay down as a maxim, that every mans
private good is best secured in the public, and, consequently, whatever weakens the
public, doth really weaken every private mans security; and, therefore--
3. This self-love is a most base, pitiful, and mean principle, and will certainly make us
odious and contemptible in the sight both of God and man. (William Dawes, D. D.)

Sin multitudinous
See here what a concatenation of sins there is, and how they are linked together--self-lovers,
covetous, boasters, proud, etc. Sins (especially great sins)seldom go alone. As great men have
great attendance, so great sins have many followers; and as he that admits of a great man into
the house must look to have all his ragged regiment and blackguard to follow him, so he that
admits but one great sin into his heart must look for Gad, a troop of ugly lusts to throng in after.
Sin is like a tryant, the more you yield to it, the worse it tyrannises over you. (T. Hall, B. D.)

Self-love foolish
This is, with the silly bird, to mind nothing but the building of our own nests when the tree is
cutting down; and to take more care of our private cabin than of the ship itself when it is sinking.
(T. Hall, B. D.)

Self-love hereditary
Hereditary diseases are hardly cured. Self-love is hereditary to us; we are apt to have high
conceits of ourselves from the very birth; till grace humble and abase us, all our crows are
swans, our ignorance knowledge, our folly wisdom, our darkness light, and all our own ways
best though never so bad. (T. Hall, B. D.)

Self-love a manifold disease

This is a disease that hath many other diseases included in it, and so is more hard to cure.
Hence spring all those errors and heresies which are so rife in these last days. (T. Hall, B. D.)

Self-love self-deceptive
As a man that is in love doth think the very blemishes in his love to be beautiful, so those that
are in love with themselves, and dote on their own opinions, think their heresy to be verity, and
their vices virtues. This will bring vexation at last; it troubles us to be cheated by others in petty
matters, but for a man to cheat himself wilfully, and that in a matter of the highest concernment,
is the trouble of troubles to aa awakened conscience. (T. Hall, B. D.)

Self-love odious to God

The more lovely we are in our own eyes, the more loathsome in Gods; but the more we loathe
ourselves, the more God loves us (Jer 31:18; Jer 31:20). (T. Hall, B. D.)

Self-love a primary sin

This sinful self-love is set in the front, as the leader of the file, and the cause of all those
eighteen enormities which follow: tis the root from whence these branches spring, and the very
fountain from whence those bitter streams do issue. (T. Hall, B. D.)
Pious self-love communicative
There is a pious and religious self-love, considered in relation to God and the common good;
thus a man may love himself as an instrument of Gods glory, and as a servant for the good of
others, else our Saviour would never set our love to ourselves before us as a pattern of our love
to our neighbours. Now, upon these grounds, and in relation to these ends, we may not only love
ourselves, but seek ourselves too. This love spreads and dilates itself for God and the good of
others. The more noble and excellent things, the more communicative and diffusive they are of
themselves. The sun is herein a more noble thing than a torch, and a fountain than a ditch.
Christ emptied Himself of His glory, not for His own, but for our benefit (Php 23:6); it will make
us part with our own right for peace (Gen 13:8-9; 1Co 6:7); it will make us condescend to those
of the lower sort (Rom 12:16), not seeking our own profit, but the profit of many (1Co 10:33);
yea, and though they be free, yet love will make them servants to all (1Co 9:19). On the contrary,
self-love contracts the soul, and hath an eye still at self in all its undertakings. Tis the very
hedgehog of conversation, that rolls and laps itself within its own soft down, and turns out
bristles to all the world besides. (T. Hall, B. D.)

On self-conceit
Sometimes in our imagination we assume to ourselves perfections not belonging to us, in kind
or degree. Sometimes we make vain judgments on the things we possess, prizing them beyond
their true worth and merit, and consequently overvaluing ourselves on their account. There is
indeed no way wherein we do not thus impose on ourselves, either assuming false, or misrating
true advantages, so that our minds become stuffed with fantastic imaginations, instead of wise
and sober thoughts, and we misbehave ourselves towards ourselves.
1. We are apt to conceit ourselves on presumption of our intellectual endowments or
capacities, whether natural, or acquired, especially of that which is called wisdom, which
in a manner comprehends the rest, and manages them: on this we are prone to pride
ourselves greatly, and to consider that it is presumption, hardly pardonable to contest
our dictates: yet this practice is often prohibited and blamed in Scripture. Be not wise in
thine own eyes, saith the wise man; and Be not wise in your own conceits, saith the
apostle. If we do reflect either on the common nature of men, or on our own constitution,
we cannot but find our conceits of our wisdom very absurd; for how can we take
ourselves for wise, if we observe the great blindness of our mind, and feebleness of
human reason, by many palpable arguments discovering itself? if we mark how painful
the search, and how difficult the comprehension is of any truth; how hardly the most
sagacious can descry any thing, how the most learned everlastingly dispute, about
matters seeming most familiar and facile; how often the most wary and steady do shift
their opinions; how dim the sight is of the most perspicacious, and how shallow the
conceptions of the most profound; how narrow is the horizon of our knowledge, and how
immensely the origin of our ignorance is distended; how imperfectly and uncertainly we
know those few things to which our knowledge reacheth. If also a man particularly
reflected on himself, the same practice must needs appear very foolish; for that every
man thence may discover in himself peculiar impediments of wisdom; every man in his
condition may find things apt to pervert his judgment, and obstruct his acquisition of
true knowledge. Such conceitedness therefore is very absurd, and it is no less hurtful; for
many great inconveniences spring from it, such as gave the prophet cause to denounce
Woe unto them that are wise in their own eyes. It hath many ways bad influence on our
souls, and on our lives; it is often our case, which was the case of Babylon, when the
prophet said of it, Thy wisdom and thy knowledge hath perverted thee; for thou hast
said in thy heart, I am, and none else beside me. It is a great bar to the receiving
instruction about things; for he that taketh himself to be incomparably wise, will scorn to
 be taught. It renders men in difficult cases unwilling to seek, and unapt to take advice;
hence he undertaketh and easily is deceived, and incurreth disappointment, damage in
his affairs. It renders us very rash in judging; for the first show of things, or the most
slender arguments, which offer themselves, being magnified, do sway our judgment.
Hence also we persist incorrigible in error; for what reason can be efficacious to reclaim
him whose opinion is the greater reason? It renders men peevish; also insolent in
imposing their conceits on others. Hence they become censorious of those who do not
agree with their notions.
2. Again, we are apt to prize highly and vainly our moral qualities and performances, taking
ourselves for persons of extraordinary goodness, without defects or blemishes; which
practice is both foolish and mischievous. It is very foolish; for such is the imperfection
and impurity of all men, even of the best, that no man who strictly searches his heart can
have reason to he satisfied with himself or his doings. Every man is in some degree
sinful; conceit therefore of our virtue is very foolish; and it breeds great mischiefs. Hence
springs a great carelessness of correcting our faults, a contempt of any means conducive
to our amendment, such as good advice and wholesome reproof. It breeds arrogance
even in our devotions to God, like that of the conceited Pharisee; also a haughty
contempt of others: it disposes men to expect more than ordinary regard from others;
and as it causes a man to behave himself untowardly to them, so thence he behaves
unseemingly towards himself, of whom he becomes a flatterer, and profane idolater.
3. Self-conceit is also frequently grounded on other inferior advantages: on gifts of nature,
or of fortune; but seeing that these things are in themselves of little value, and serving no
great purpose; seeing they are not commendable, as proceeding from chance; seeing they
are not durable or certain, but easily may be severed from us, the vanity of self-conceit
founded on them is so notorious, that it need not be more insisted on. (Isaac Barrow.)

On vain-glory
When a regard to the opinion or desire of the esteem of men is the main principle from which
their actions do proceed, or the chief end which they propound to themselves, instead of
conscience of duty, love and reverence of God, hope of the rewards promised, a sober regard to
their true good, this is vain-glory. Such was the vain-glory of the Pharisees, who fasted, who
prayed, who gave alms, who did all their works that they might be seen of men, and from them
obtain the reward of estimation and applause: this is that which St. Paul forbiddeth: Let
nothing be done out of strife or vain-glory.
1. It is vain, because unprofitable. Is it not a foolish thing for a man to affect that which little
concerns him, and by which he is not considerably benefited? Yet such is the opinion of
men; for how do we feel the motions of their fancy?
2. It is vain, because uncertain. How easily are the judgments of men altered I how fickle are
their conceits!
3. It is vain because unsatisfactory; for how can one be satisfied with the opinion of bad
judges, who esteem a man Without good grounds, commonly for things which deserve
not regard?
4. It is vain, because fond. It is ugly and unseemly to others, who despise nothing more than
acting on this principle.
5. It is vain, because unjust. If we seek glory to ourselves, we wrong God thereby, to whom
glory is due: if there be in us any considerable endowment of body or mind, it is from
God, the author of our being, who worketh in us to will and to do according to His good
pleasure.
6. It is vain because mischievous. It corrupts our mind with a false pleasure that chokes the
 purer pleasures of a good conscience, of spiritual joy and peace, bringing Gods
displeasure on us, and depriving us of the reward due to good works performed out of a
pure conscience, etc. Verily they have their reward. (Isaac Barrow.)

Some general remedies of self-love

1. To reflect on ourselves seriously and impartially, considering our natural nothingness,
infirmity, unworthiness; the meanness and imperfection of our nature, the defects and
deformities of our souls, the failings and misdemeanours of our lives.
2. To consider the loveliness of other beings superior to us; comparing them with ourselves,
and observing how very far in excellency, worth, and beauty they transcend us.
(1) If we view the qualities and examples of other men, who in worth, in wisdom, in
virtue, and piety, do far excel us; their noble endowments, what they have done and
suffered in obedience to God, their self-denial, their patience, how can we but in
comparison despise ourselves?
(2) If we consider the blessed angels and saints in glory--their purity, their humility,
their obedience--how can we think of ourselves without abhorrence?
(3) Especially if we contemplate the perfection, the purity, the majesty of God; how must
this infinitely debase us in our opinion concerning ourselves, and consequently
diminish our fond affection toward things so vile and unworthy?
3. To study the acquisition and improvement of charity toward God and our neighbour. This
will employ and transfer our affections; these drawing our souls outward, and settling
them on other objects, will abolish or abate the perverse love toward ourselves.
4. To consider that we do owe all we are and have to the free bounty and grace of God: hence
we shall see that nothing of esteem or affection is duo to ourselves; but all to Him, who is
the fountain and author of all our good.
5. To direct our minds wholly toward those things which rational self-love requireth us to
regard and seek: to concern ourselves in getting virtue, in performing our duty, in
promoting our salvation, and arriving to happiness; this will divert us from vanity: a
sober self-love will stifle the other fond self-love. (Isaac Barrow.)

Self-centred
Original cause of all wickedness, so that they make their own I the centre of their thinking,
feeling, willing and doing. (Van Oosterzee.)

Self-love
Such a love of self as to lead us to secure our salvation is proper. But this interferes with the
rights arid happiness of no other persons. The selfishness which is condemned is that regard to
our own interests which interferes with the rights and comforts of others; which makes self the
central and leading object of living; and which tramples on all that would interfere with that. As
such, it is a base, and hateful, and narrow passion. (A. Barnes.)

Selfishness common
How many are there who occupy public places with private spirits? While they pretended to
undertake everything for the good of others it has appeared that they undertook nothing but for
the good of themselves. Such suckers at the roots have drawn away the sap and nourishment
from the tree. They have set kingdoms on fire, that they might roast their own venison at the
flames. These drones stealing into the hive have fed upon the honey, while the labouring bees
have been famished. Too many resemble ravenous birds, which at first seem to bewail the dying
sheep; but, at last, are found picking out their eyes. These people never want fire, so long as any
yard affords fuel. They enrich their own sideboard with other mens plate. There is a proverb,
but none of Solomons, Every man for himself and God for us all. But where every man is for
himself, the devil will have all. Whosoever is a seeker of himself is not found of God. Though he
may find himself in this life, he will lose himself in death. (T. Seeker.)

Selfishness condemned by philosophy

Plato anticipated one half of a Christian doctrine by saying, Ye are not your own, but the
States. (J. F. B. Tinling, B. A.)

The Divine Nemesis

It is a remarkable revelation of the Divine Nemesis, that they who, with the denial of the faith,
begin not seldom with the beautiful phrase, that they are zealous for morality, and wish to
maintain the morals of the gospel, while they reject dogma, just upon this road advance
gradually to the most decided immorality. He who digs out the tree, cannot also enjoy the fruit.
Emancipation from all authority theoretically leads practically to the promulgation of the rights
of the flesh. (Van Oosterzee.)

Covetous.

Covetous
If selfshness be the prevailing form of sin, covetousness may be regarded as the prevailing
form of selfishness. Entering with the first transgression, and violating the spirit of the whole
law, it has polluted and threatened the existence of each dispensation of religion; infected all
classes and relations of society; and shown itself capable of the foulest acts. (J. Harris, D. D.)

Covetousness seen in human life

Commerce is covetous; competition is without bounds; rapid fortunes, sudden falls,
speculations without end, hazards, excitements for gaining under all forms; such is the new
mode of satisfying the old thirst for gold. Industry is covetous: those admirable inventions which
are continually succeeding one another aim less at the progress of art than at the making of
money; produced by the hope of gain, they hasten toward gain. Ambition is covetous; that
solicitude for office which crowds all the avenues to authority aims less than formerly at honour,
and more at money. The struggle of parties is covetous. Legislation is covetous: in it money is
the chief corner-stone; money chooses the arbiters of our social and political destinies. Marriage
is sometimes covetous: the union of man and woman becomes a secondary matter. Literature is
covetous; impatient of producing, and more impatient of acquiring, the literature of the present
day spends its strength in unfinished, defective, extravagant works, perhaps immoral and
impious, which cater for the tastes of the multitude, and pour into the hands of their authors
streams of gold unaccompanied by glory. (A. Monod, D. D.)

Covetousness barren of grace

We may as soon expect a crop of corn on the tops of barren mountains, as a crop of grace in
the hearts of covetous cormorants. (T. Hall, D. D.)

Covetousness rerealed in talk

Out of the abundance of the heart doth the mouth speak. (Mat 12:34.) What is in the
warehouse will appear in the shop, what is in the heart, the tongue tells you. As is the man, such
is his language; as we know what countryman a man is by his language; a Frenchman speaks
French, etc. So we may guess at men by their language; a good man hath good language, he
speaks the language of Canaan; an evil man speaks the language of the world (Isa 32:6.),
discourse with him of that, and he is in his element; he can talk all day of it, and not be weary:
but talk to him of spiritual things, and he is tanquam piscis in arido, out of his element, he hath
nothing to say. It is a sure sign men are of the world, when they speak only of the world (1Jn
4:5). (T. Hall, D. D.)

Boasters.--
Meanness of boasting
Lord Bacon told Sir Edward Cooke when he boasted, The less you speak of your greatness,
the more I shall think of it. Mirrors are the accompaniments of dandies, not heroes. The men of
history were not perpetually looking in the glass to make sure of their own size. Absorbed in
their work they did it, and did it so well that the wondering world saw them to be great and
labelled them accordingly. (S. Coley.)

Vain boasting
A gourd had wound itself around a lofty palm, and in a few weeks climbed to its very top.
How old mayest thou be? asked the new-comer. About a hundred years. About a hundred
years and no taller? Only look: I have grown as tall as you in fewer days than you count years! I
know that very well, replied the palm; every summer of my life a gourd has climed up around
me, as proud as thou art, and as short-lived as thou wilt be.
Boasters
This sin is fitly linked to the former; for when men by covetous practices, have gained riches,
then they begin to boast and glory in them (Pro 18:11; 1Ti 6:17), because of the supposed good
which they think riches will procure them, as friends, honours, fine clothes, fine buildings. The
Greek word is diversely rendered, yet all tend to one and the same thing, and are coincident; for
he that is a boaster is usually a vain-glorious, lofty, insolent, arrogant man: it notes one that is
inordinately lifted up with a high esteem and admiration of his own supposed or real
excellencies; and thereupon arrogates and assumes more to himself than is meet; or, one that
boasts of the learning, virtues, power, riches, which he hath not, and brags of acts which he
never did. The proud man boasts of what he hath, and the boaster brags of what he hath not.
This vice is opposed to verity; and in proper speaking it consists in words, rather than in the
heart; for as pride, in exact and proper speaking, hath relation to the heart, rather than the
words; so this sin of boasting hath relation to our words, rather than our hearts: so that this sin
is the daughter of pride, for when pride lieth hid in the heart, it shows itself by arrogant
boastings, and high-flown words. (T. Hall, D. D.)

Boasters discontented
Thus when men set a high rate upon their own parts and perfections, they be very impatient
and discontented, if others will not come to their price, and because other men will not, they will
canonise themselves for saints. (T. Hall, D. D.)

Boasting of vice
It is dangerous to excuse and defend sin, but to boast of vices, as if they were virtues, is the
height of villany. (T. Hall, D. D.)
Boasting no recommendation
When mens mouths are so full of their own praise, it augurs an emptiness of grace within; full
vessels make little noise, when empty ones sound loud. Empty carts make a great rattle, when
the loaded ones go quietly by you; your poor pedlars that have but one pack, do in every market
show all they have, when the rich merchant makes but a small show of that whereof he hath
great plenty within. The worst mettle rings loudest, and the emptiest ears of corn stand highest.
Labour therefore for the contrary grace of modesty. (T. Hall, D. D.)

Proud.--
Downfall of pride
A kite having risen to a very great height, moved in the air as stately as a prince, and looked
down with much contempt on all below. What a superior being I am now! said the kite; who
has ever ascended so high as I have? What a poor grovelling set of beings are all those beneath
me! I despise them. And then he shook his head in derision, and then he wagged his tail; and
again he steered along with so much state as if the air were all his own, and as if everything must
make way before him, when suddenly the string broke, and down fell the kite with greater haste
than he ascended, and was greatly hurt in the fall, Pride often meets with a downfall. (Cobbin.)

Pride abounding
And is not this the master-sin of this last and loose age of the world; when did pride ever more
abound in city and country, in body and soul, in heart, head, hair, habit; in gestures, vestures,
words, works? (T. Hall, B. D.)

Pride hated by the proud

It is so base a sin, that even the proud themselves hate it in others. (T. Hall, D. D.)

The natural heart full of pride

Naturally we are all as full of pride as a toad is of poison. The sea is not more full of monsters,
the air of flies, the earth of vermin, and the fire of sparks, than our corrupt natures are of proud,
rebellious imaginations against God. (T. Hall, D. D.)

Pride poisons virtuous actions

It is the poison of virtuous actions; the meat may be good in itself, but if there be poison in it,
it becomes deadly. Praying, preaching, alms, are good in themselves, but if pride get into them,
it leavens and sours the best performances. It is a worm that devours the wood that bred it. He
that is proud of his graces, hath no grace; his pride hath devoured it all. (T. Hall, D. D.)

Blasphemers.--
Gradation in sin
He tells us, men shall be self-lovers, silver-lovers, boasters, proud, insulting over their
brethren, and, which is worse, they spare not God Himself, but are blasphemers of Him. (T.
Hall, D. D.)

Blasphemy ungrateful
It argues the highest ingratitude in the world for a man, like a mad dog, to fly in the face of his
master, who keeps and feeds him, and to Use that heart and tongue which God made for His
praise, to the dispraise and disparagement of his Creator, to load Him with injuries, who every
day loads us with mercies, and to curse Him who blesseth us. What greater ingratitude? (T. Hall,
D. D.)

Unthankful.--
Enormity of ingratitude
Philip, King of Macedonia, caused a soldier of his, that had offered unkindness to one that had
kindly entertained him to be branded in the forehead with these two words, Hospes ingratus.
Unthankfulness is a monster in nature, a solecism in manners, a paradox in divinity, a parching
wind to dry up the fountain of further favour. (J. Trapp.)

Connection of ingratitude with other evils

There be three usual causes of ingratitude upon a benefit received--envy, pride, covetousness;
envy, looking more at others benefits than our own; pride, looking more at ourselves than the
benefit; covetousness, looking more at what we would have, than what we have. (Bp. Hall.)

Ingratitude mars friendship

It is a lump of soot, which, falling into the dish of friendship, destroys its scent and flavour.
(Basil.)

Without natural affection.--

Want of affection
Fontaines character was such that it seemed incompatible with strong attachments. He
married at the persuasion of his family, and left his wife behind him when he went to live at
Paris at the invitation of the Duchess of Bouillon. His only son was adopted by Harley, the
archbishop, at the age of fourteen. Meeting the youth long afterwards, and being pleased with
his conversation, he was told that this was his son. Ah, said he calmly, I am very glad of it.
Cruelty to children
Twice in six months one father had to be sent to prison whom it seemed a shame to send at
all. When he had gone his second time, there was found on his table The Floating Matter of the
Air, by Tyndall, With his book-mark at page 240, to which he had read. Had you passed him
and his wife together in the street, you would have unconsciously felt a certain pride in the
British workman; yet was he not ashamed to express openly a desire to be rid of the tasks and
limitations his children set to his life, and twice in one night he gave an infant of fifteen months
old a caning for crying of teething. His clenched fist could have broken open a door at a blow,
and with it, in his anger, he felled a child three years and a half old, making the little fellow giddy
for days, and while he was thus giddy felled him again; and because the terrible pain he inflicted
made the child cry, he pushed three of his huge fingers down the little weepers throat--
plugging the little devils windpipe, as he laughingly described it. He denied none of the
charges, and boldly claimed his right--the children were his own, he said. (Contemporary
Review.)

Natural affection
A. team was running away with a small child, when a mother, seeing its danger, cried in
agony, Stop that waggon, and save the child! as loud as she could. A heartless man said, Silly
woman I dont fret yourself; it isnt your child. The woman replied, I know that; but its
somebodys child.
Truce breakers.--
Covenant proof
They will make no more of a covenant than a monkey doth of his collar, which he can slip off
and on at his pleasure. In the last days, men will not only be sermon-proof and judgment-proof,
but covenant-proof; no bonds so strong, so sacred, but they can as easily break them as Samson
did the bonds of the Philistines. It is not personal, sacramental, or national vows that can keep
the men of the last times within the circle of obedience. (T. Hall, B. D.)

How rightly to covenant

Now that we may covenant rightly, we must do it--
1. Judiciously.
2. Sincerely.
3. Unanimously.
4. Affectionately, with--
(1) Fear.
(2) Love.
(3) Joy. (T. Hall, B. D.)

False Accusers.--
Faults invented
If they can find no faults, they will invent some, as the devil did by Job (Job 2:9-11; Job 2:5),
and this properly is slandering. (T. Hall, B. D.)

The backbiter
As those buy at one place and sell at another, so these pedling devils make merchandise of
their words, hearing a false tale at one house and selling it at another. The back-biter is a mouse
that is always gnawing on the good name of his neighbour. Sometimes he whispers in secret, and
anon he openly defames, yet subtlely covering all with a deep sigh, professing his great sorrow
for such an cues fall; when they should delight in the virtues of others, they feed upon their
vices. (T. Hall, B. D.)

Actions to be kindly interpreted

It is a rule in heraldry, and it holds good in divinity, that in blazoning arms and ensigns the
animals must be interpreted in the best sense, according to their noble and generous qualities--
e.g., if a lion or a fox be the charge, we must conceive his quality represented to be wit and
courage, not rapine and pilfering. So, and much more, in blazoning my brothers name, I must
find out what is best, and mention that; if I meet with a sin of infirmity and humane frailty, I
must conceal it; it is the glory of a man to pass it by (Pro 19:11.) (T. Hall, B. D.)

Slander poisonous
It is the custom in Africa for hunters, when they have killed a poisonous snake, to cut off its
head and carefully bury it deep in the ground, a naked foot stepping on one of these fangs would
be fatally wounded; the poison would spread in a very short time all through the system. This
venom lasts a long time, and is as deadly after the snake is dead as before. The Red Indians used
to dip the points of their arrows in this poison; so, if they made the least wound, their victim
would be sure to die. The snakes poison is in its teeth; but there is something quite as
dangerous, and much more common, in communities, which has its poison on its tongue.
Indeed, your chances of escape from a serpent are greater. The worst snakes usually glide away
in fear at the approach of man, unless disturbed or attacked. But this creature, whose poison
lurks in its tongue, attacks without provocation, and follows up its victim with untiring
perseverence. We will tell you his name, so you will always be able to shun him. He is called
Slanderer. He poisons worse than a serpent. Often his venom strikes to the life of a whole
family or neighbourhood, destroying all peace and confidence. (Dictionary of Illustrations.)

Slander, overruled
After reading a slanderous article in an evening paper, an anonymous friend sent to the
Church Missionary Society, as a protest, a cheque for 1,000. Livingstone said, I got two of my
best friends through being ill-spoken of. (J. F. B. Tinling, B. A.)

Incontinent.--Rules to be observed in our feasting:--

1. It must be done seasonably.
2. Soberly.
3. Discreetly.
4. Religiously. (T. Hall, B. D.)

How to know a drunkard

Question: But how shall we know a drunkard? Answer: By his affections, words, and actions.
(T. Hall, B. D.)

Preservatives against incontinency

1. Take heed of intemperance in eating and drinking; when men are fed to the full, then, like
pampered stallions, they neigh after their neighbours wives (Jer 5:9; Eze 16:49). Take
away the fuel, and the fire goeth out; take away the provender, and you will tame the
beast. Drunkenness and whoring are joined together (Pro 23:31; Pro 23:33; Hos 4:11.)
2. Idleness breeds uncleanliness, as standing pools do mud.
3. Take heed of evil company; come not near the house of the harlot (Pro 5:8-11). He that
would not be burnt, must not come too near the fire.
4. Set a watch over the eyes. The devil gets into our hearts by these windows of the soul. (T.
Hall, B. D.)

Fierce.--
The fierceness of sin
This is the thirteenth sin which helps to make the last days perilous. Men will then more
especially be of a fierce, rude, savage, barbarous, inhuman disposition. They will be cruelly and
bloodily disposed. There will be in them no meekness nor mildness to regulate the passions; but,
like brute beasts, they will be ready to slay all such as oppose them. This is a fruit of that self-
love and covetousness before mentioned. (T. Hall, B. D.)

Wickedness ferocious
This verity is made one special note of the wicked (Pro 12:10; Pro 17:3; Gen 49:7). Hence in
Scripture they are compared to lions (Job 4:10); to wolves (Hab 1:8): bears (Pro 17:12); horses,
which must be restrained from hurting with bit and bridle (Psa 32:9); serpents (Psa 74:13-14);
dogs (Php 3:2; Mat 7:6); boars (Psa 80:13); threshers, which bruise and oppress the people of
God (Am 1:3): millers, that grind them with their cruelty; and to butchers, which do not only
fleece, but slay the sheep. (T. Hall, B. D.)

Lessons
1. Then let men get grace, that breeds humanity, civility, and candid carriage towards all.
Such will not, dare not, hurt their brethren in body, soul, goods, or good name (Psa 15:3).
We need not fear those that truly fear God.
2. As grace will keep you from being fierce against others actively, so it will be a shield to
keep you from the rage of fierce men passively (Isa 33:15; Isa 33:19). It is disobedience
which brings fierce men against a people (De 28:50); but when we are obedient, God will
restrain their rage, and bound them, as he doth the proud waves of the sea (Job 38:11).
3. Admire the goodness of the Lord, who preserves His lambs in the midst of so many fierce
lions. Did not the great Lord, Keeper of the world, watch His vineyard night and day, the
boar out of the wood would soon lay it waste. The thorns would soon over-top this lily,
and the birds of prey devour Gods turtle. (T. Hall, B. D.)

Despisers of those that are good.--

Antipathy between good and evil

I. If we consider that strong antipathy and enmity which is between the righteous and the
wicked, there is an irreconcileable war and hatred between them (Gen 3:15).
2. In respect of the dissimilitude of their manners. They have contrary principles, practices,
ends, and aims.
3. To try and exercise the faith, hope, patience, and constancy of His people (Isa 27:9; 2Th
1:4; Dan 12:10).
4. To wean them from the world. It is easy to love a good man for his riches, learning, parts,
gifts; this is but a carnal love, and springs from carnal ends and principles (Jam 2:1-4).
True love is a spiritual love, springing from spiritual considerations; it makes men love
the saints for their faith, zeal, etc., and not for any by-respect. (T. Hall, B. D.)

Traitors.--Now of these traitors there are three sorts--

1. Traitors political.
2. Ecclesiastical.
3. Domestical. (T. Hall, B. D.)

Fidelity
Let us be faithful to the truth of God, faithful to the land of our nativity, and faithful in all our
relations. Fidelity is the chiefest bond of human society; take away this, and you take away all
peace and commerce from amongst men. It is only to the faithful that the promises run (Psa
31:23). The Lord will preserve the faithful, and make them to abound with blessings (Pro 28:10).
(T. Hall, B. D.)

William Tyndales betrayal

The immediate agent of Tyndales troubles is known to have been an English ecclesiastic,
Phillips by name, who acted the part of a Judas, by artfully ingratiating himself into the
translators confidence, and then conspiring with Pierre Dufief, the procureur at Brussels, to
arrest him. The martyrs capture was effected in the street, as Tyndale and Phillips were leaving
the house of Poyntz to dine together. Poyntz had expressed to his friend his suspicions of the
lurking Englishman; but so adroitly did Phillips act the hypocrite by affecting zeal for the
Reformation and love for the Bible, that he found himself courted and trusted, while Tyndale
disregarded all warnings. (Sword and Trowel.)

Heady.--In the last days men will be heady, hasty, rash, inconsiderate; they will be carried by
the violence of their lusts without wit or reason. They will set upon things too high and too hard
for them, like young birds which, flying before they are fledged, fall to the ground, and so break
their bones: so much the word implies. They will make desperate adventures; they will be rash
in their words and works, precipitate and inconsiderate in all their undertakings; what they do
will be raw, rude, indigested, unconcocted. Hence the word is rendered rash and unadvised.
(T. Hall, B. D.)

Lovers of pleasures more than lovers of God.--

Lovers of pleasure described and warned

I. Who belong to this number.

1. All whose fondness for pleasure leads them to violate the commands of God--
(1) By indulging in forbidden pleasures.
(2) By inordinate pursuit of pleasures not in themselves sinful or expressly forbidden.
2. All who are led by a fondness for pleasure to indulge in amusements which they suspect
may be wrong, or which they do not feel certain are right. When we love any person
supremely, we are careful to avoid not only those things which we know will displease
him, but such as we suspect may do it.
3. All who find more satisfaction in the pursuit of worldly pleasures than they do in Gods
service.
4. All who are deterred from immediately embracing the Saviour, and commencing a
religious life, by an unwillingness to renounce the pleasures of the world, are most
certainly lovers of pleasures more than lovers of God.

II. Their sinful, guilty, and dangerous condition.

1. That the apostle considered them as sinful, in no common degree, is evident from the
company in which he has placed them. It is still farther evident from the description
which he gives of them in some of the verses succeeding the text. For instance, he there
informs us that such are persons of corrupt minds. What can be a more satisfactory proof
of a corrupt state of mind in a rational, immortal being, than a preference of
unsatisfying, transitory, sinful pleasures to his Creator.
2. In the second place the apostle informs us that they resist the truth. This they must do, for
their deeds are evil. Such persons hate the truth, because the truth condemns their sinful
but beloved pleasures.
3. Hence they are represented as despisers of good men. They consider such men, whose
conduct reproves them, as the enemies of their happiness, and ridicule them as rigid,
morose, superstitious, or hypocritical persons, and who will neither enjoy the world
themselves, nor allow others to do it.
4. Lastly, the persons we are describing are represented as being dead in trespasses and sins.
She that liveth in pleasure, is dead while she liveth. They are dead as it respects the great
end of their existence; dead to everything that is good; dead in the sight of a holy God;
loathsome to Him as a corpse is to us, and as unfit for the society of the living Jehovah,
 as the naturally dead are for the society of the living. (E. Payson, D. D.)

The Christian view of amusements

I. AMUSEMENT IS TO BE USED AS RECREATION. The clerk who has been hours at the desk, the
mechanic in his shop, the student with his books, will take exercise and bring the unused
muscles into play, and so reinvigorate the frame, or the weary brain will be soothed by the
excitement and absorption of some game, or the mind, perplexed with lifes mysteries and
sorrows, will wander away into the world of imagination under the spell of some master spirit,
while another will plunge into long-hidden secrets of nature revealed by our modern science,
and wonderingly learn the Creators wisdom, power, and love. But do you observe the
assumption underlying this principle? The assumption is, that you are hard at work at your lifes
task. But now, supposing you have found, and are engaged in, your lifes work, apply this
principle of amusement as recreation. Nothing is lawful which deteriorates any of your powers
or hinders the effectual discharge of duty. What is helpful in moderation becomes harmful in
excess; amusement begun as a recreation may end in dissipation. If a man spends his holiday in
toil some excursions by day and revellings at night, and returns to his work unfitted for his daily
calling, he loves pleasure rather than God. Had he loved God supremely, he would have always
kept in mired that he was having a holiday to fit himself for the due discharge of his God-given
work; but he has thought of amuse ment for its own sake, and has been abusing it. Further, if
that is unlawful which dissipates, that which corrupts is still worse. If your recreation brings you
necessarily into corrupting companionships, it is thereby condemned, and it is to be renounced,

II. WE MUST OBSERVE IN OUR RECREATIONS THE GOLDEN RULE OF DOING TO OTHERS AS WE
WOULD HAVE THEM DO TO US. We must ask at what cost to them selves do others produce what
amuses and recreates us. If your amusement demands loss of modesty, it demands what must
harm you, as well as injure her who loses modesty. In the old slave days our fathers and mothers
denied themselves sugar, refusing to eat the forced produce of their outraged brothers and
sisters. But this principle applies still more widely, not only to woman, but to man; not only to
human beings, but to animals as well; with regard to all these, we shall require that our
recreation involves the shame, suffering, and ruin of none. A word should be said with regard to
the waste of time involved in many harmless recreations. (A. N. Johnson, M. A.)

The love of pleasure

The moral effects of this exorbitant and over-mastering love of pleasure are very awful. In
cases of the greatest excess, the very body gives way under it. Gluttony, drunkenness,
licentiousness, not only eclipse the mental lights, and scorch the moral sensibilities of the soul,
but they hasten the body to dissolution; they dig many a dishonoured grave. But apart from
these physical consequences, and even in those cases where they do not follow, the moral effects
of the love of pleasure are very sad. Take a tree that needs firm rooting and fresh air, and put it
in a hothouse, or in some steamy vaporous place where no winds reach it, and where light is
dim, and see how weak and how faded it will become. Such is the man who has blotted out the
word duty from the plan of his life, and written pleasure there in its stead; who feels life no
longer to be a moral strife, with God and goodness as its end, but only a low and ignoble
endeavour to snatch enjoyment and secure comfort. That man must wither even while he seems
to bloom; he must fall, however he may appear to rise; to him there are no stirrings of noble
impulse, no victories of the will, no clear light of supreme law. Life is a song, a play, a picture, a
feast, a superficial shallow thing--for the man is a lover of pleasure more than a lover of God.
And when men sink thus far, it is very hard to raise them. The worm is at the heart of the tree--
the corrosive stain is beneath the surface--it is eating the metal through and through. She that
liveth in pleasure is dead while she liveth. Dead in this sin, the love of pleasure. The noblest
things have gone now. There is nothing left to which we can appeal.

I. FROM SUCH TURN AWAY, not only from the wicked men described in the passage, but from
pleasure lovers. Turn away from them, from the frivolous, the butterfly race, who find no
seriousness in life, who take no time for thought, who have no spirit of prayer, and no love of
God. Such people can do you only harm. If they were willing to bless you, they have no means of
doing it. Their life is a scanty rill; and if you find that you cannot influence them, then turn from
them, lest you put your own soul in peril.

II. We may take this as a guiding rule of invariable and universal application--THAT DUTY IS
TO STAND MORALLY SUPREME IN OUR LIFE. It is to be far above enjoyment of every kind. We shall
never be safe otherwise. If life is moral, it must be moral all through--from its lowest to its
highest things.

III. THERE MUST BE SELF-DENIAL IN EVERY TRUE HUMAN LIFE. We are not safe without that. We
shall not keep our life wholesome, green, and growing, without a good deal of self-denial in it.
Self-denial is like the pulling of the reins now and again, just to see that we have those fiery
coursers, the passions, well in hand. It is like the touching of the helm when the sea runs high, or
the tides are treacherous, to make sure that the ship will answer to it if there should be sudden
need to turn her course.

IV. The love of God, possessed and cultured, will certainly save us from the degradation and
the doom of such a life as that against which we are here warned. The love of pleasure is not put
in the text against the love of God, as if they were direct opposites. The sin is to love pleasure
more than God; the cure is to love God more than pleasure, and pleasure only in a moderated
sense in Him. (A. Raleigh, D. D.)

Amusements

I. THE SPIRIT OF AMUSEMENTS. Amusements are dangerous things. Can any of you explain how
it comes to be that in amusements in general there is such a lack of all reference to God? Where
is the party that will more brutally resent the intrusion of religion, or flee more abashed at its
mention, than just the party of pleasure? Instinctively there is felt an incongruity between the
two. The startled response to Mr. Blackwood in a ball-room, I take to be the outspeaking of the
universal feeling--For goodness sake, Mr. Blackwood, dont introduce that here! In the lull of
a dance, he had spoken to his partner something about the Saviour. This utter absence of God in
amusements is an ominous symptom. As a rule they are thoroughly secular. Even when they
begin with a mixture of religion, how soon that drops, and the secular takes its place. The
natural history of entertainments has been one away from God. The several stages of their
course have been religious, semi-secular, worldly, the profane, the lewd. I must ask you
Christians to look that fact straight in the face, and ponder it to its full weight, because it is full
of import. To me it is a revelation of the spirit of all these amusements, for it is by this means
that we can most certainly discern the spirit. Generally speaking, the initial beginning between
right and wrong has the form of a narrow fork like the points in a railway line. With the slightest
jolt, you are shunted from one track to the other. Can you determine the exact point when you
have left the right line? But soon as the divergence grows you know to your pains. Two seeds are
before you. Each has within it a hidden germ, the image and ideal of a great tree. Can you
determine their species in the seed? You may not be able, and argument will be useless. But
plant them, and when one has grown into an ash and another into a maple, then the difference
and the kind is patent. Yet these seeds were specifically different. A different germ, a different
life principle, resided in each; and they could grow only into what they originally were. Each had
a potency to become what they eventually grew into. Your pleasures grow from a germ, a spirit.
A life principle pervades the whole. I refuse to argue the matter at a microscopic stage, the seed
difference, the narrow railway point. Taking the Masters great principle, we know them by their
fruit. Can that be right which needs the Bible laid aside, prayer neglected, God forgotten, and to
which the name of Jesus is a jar?

II. THE DESIRE FOR PLEASURE A MORBID SYMPTOM. The healthiest tone in manhood and society
is when people are busy, when they are bent on some great ideal, and do not need to be amused.
Even a healthy child needs far less to be amused than mothers and nurses think. Its great idea of
amusement is to do something. The honest workman, the colonist, say, in a new country, busy in
felling timber, reclaiming land--his own now--erecting his homestead, and in other works of
homely husbandry, give him the solace of his wifes society, the prattle of his children, his Bible,
a rest in the evening, and the church on Sabbath, and he will live a life above entertainment--a
life of such solid satisfaction, that entertainments would be a mockery to it. The kingdom that is
at its best, the society that is at its healthiest, and the Church of God at its most useful stage, do
not need entertainments. In the old days, when old Rome was slowly climbing the splendid
height of mistress-ship of the world, her citizens were sober, frugal, and industrious. Her
dictators held the plough, and her matrons the distaff. Then the gladiatorial shows had no
existence, and adultery was unknown. The men were freemen, and the women virtuous. It was
when the citizens had let themselves be debauched by the games and consented to be amused,
that they sank into the position of public beggars, issuing of a morning from their squalid cabins
for their daily dole of the public bread, to idle away the livelong day on the benches of the
amphitheatre and circus, with an occasional lounge in the public baths, doing no work, all
labour being considered degrading as the lot of slaves. Then was the time of Romes decay, till at
last they lost to the hardier Goths that semblance of liberty they were too effeminate to defend.
Drill your minds, steer your course through life with the grand helm of duty, and not let
yourselves roll on the wave of self-indulgence and entertainment.

III. WHAT, THEN, SHOULD BE THE CHRISTIANS ATTITUDE TOWARDS AMUSEMENTS? In answering
this, let me distinguish between Christians in their collective capacity as the Church, and the
Christian by himself as an individual. As for the Church of Christ, or Christians collectively, I fail
to see that she has got anything to do with amusements whatever. God never instituted the
Church to amuse people; so to speak, it is outside her commission. Since Christians cannot go
down to the worlds pleasures, all the more sedulously should they cultivate that domain which
relates to the pleasant in their own religion; for there is distinctly a pleasurable department in
Christianity. The restfulness, the kindness, the sincerity, the readiness to oblige and put ones
self about to please, the unfeigned humility and readiness to commend--yea, and relish for all
that beauty so copiously strewed in nature without. The cause of conversion often is said to be,
These Christians seemed so much happier than I was. Instinctively, somehow or other, the
unsaved feel that if you profess religion you belong to another party from them, and ought to be
better; and when they see you indulging in the amusements they indulge in, and which they
probably have a shrewd idea are not just the right thing, they are the first to feel the incongruity
and to wonder at you. Their idea of religion is taken from you, and you are found false witnesses
of God. Perhaps the impression your conduct may produce on their minds is utter scepticism of
the reality of all vital religion whatever. The Christian that goes down to worldly pleasures is
guilty of bringing a slander on his religion.

IV. AMUSEMENTS AND THE UNSAVED. I know that in touching your amusements I am touching
the apple of your eye.
 1. Let me tell you frankly, then, that your worldly entertainments and amusements are
sinful. Sinful, for they are to you the rivals of Christ, and keep you from salvation--yea,
even more than ridicule and persecution.
2. They are also unseasonable. There are positions in life in which all acknowledge that
anything like jollity or mirth is out of place. If a man has committed a crime, and he is
placed in the dock to be tried for his life, frivolity and laughter would be counted
exceedingly unbecoming. If you, as the Bible tells you, are a sinner; if you have done
things that have angered God that is above, and if His wrath is abiding in your souls, is
mirth seemly in your state? Sorrow, repentance, prayer, a turning to Christ, realising that
your state is one of sin against the Infinite Jehovah--that is the becoming state for you to
be in. (Alex. Bisset, M. A.)

Worldly pleasures
Worldliness is often condemned in the New Testament. It is not, as some seem to think, any
particular object or pursuit. It is nothing external, but resides in ourselves. It is a condition of
soul, not of circumstance--a mind which is more carnal than spiritual, more earthly than
heavenly, more self-seeking than God-fearing. Persons who have no relish for society, or music,
or public amusements, may yet be intensely worldly in the prosecution of business, in the
gaining and spending or hoarding of money, in the management of a household, in the manner
of bearing trials, in excessive care, in intellectual pursuits, and even in the affairs of benevolence
and religion. It is especially tested in the selection of our pleasures and the degree in which they
are indulged. Pleasure-providing is a trade in which, as in others, there is fierce competition.
Many places of amusement are not remunerative, and every effort is put forth to increase the
revenue. For this end the lowest tastes must be pandered to, and new excitements must be
found. Must not such pleasures tend to corrupt a nation? Christians cannot hesitate as regards
their own duty. We do not denounce pleasure as such. Rest as well as labour is from God,
laughter as well as tears, recreation as well as toil. Pleasure becomes sin when we are lovers of
pleasure more than lovers of God. This is always the case when our pleasures are opposed to
purity and piety. Besides this, we may love inordinately that which is in itself innocent and
useful. Excess in what is lawful may become wrong by violating a higher obligation. Whenever
we find that our pleasures are interfering with our piety, that they occupy the chief place in our
minds, that we are loving them more than we love God, then we may be sure that we are wrong,
whatever the nature of those pleasures may be, or whatever the sanction which they claim.
(Newman Hall, LL. B.)

Carnal pleasure ruling in man

Such were those libertines (Jam 5:5; 2Pe 2:13; Jdg 4:18-19). Peradventure they may give God
some external worship of cap and knee; but they keep their hearts and best rooms for their
carnal lusts and pleasures. (T. Hall, B. D.)

Godly pleasure
Many are so bewitched with their lusts and pleasures, that they do even sacrifice their time,
wit, wealth, lives, souls, and all unto them. They are even led by them (2Pe 2:10), as an ox to the
slaughter (Pro 7:22-23). They make them their chiefest good, and place their happiness in them.
How many spend their precious time in playing, which they should spend in praying and in
serving God in some vocation. (T. Hall, B. D.)

The poison of pleasure

1. That sensual pleasures are the very poison and bane of all grace in the soul; they war
 against the peace and purity of it (1Pe 2:11); they blind the eye, that it cannot attain to
saving knowledge (chap. 3:6, 7); the love of pleasures eats out the love of God and
goodness out of the soul.
2. It is these sensual pleasures which stop the ears against Gods call, so that no reason nor
religion can work on men. These choke the good seed of the Word, that it cannot grow
(Luk 8:14). That is the best pleasure which springs from the knowledge and love of God.
We call not upon you to forsake, but to change your pleasures. Change your sordid,
sinful, sensual delights, into sublime, spiritual, and noble delights.
3. The better to wean your hearts from carnal pleasures, consider the vanity and shortness of
them. They are like a fire of straw--a blast, and gone. Do not, then, for a mite of pleasure,
purchase a mountain of misery; for momentary joys, endure eternal sorrows.
4. They do emasculate and weaken the mind. Whoever was made more learned, wise,
courageous, or religious by them? They rob man of his reason, and besot him (Hos 4:11);
they take away the man, and leave a swine or beast in his room.
5. This world is a place of weeping, conflicting, labouring, to all the godly, and not of carnal
mirth and rejoicing; carnal mirth must be turned into mourning (Jam 4:9-10); the way to
heaven lies through many afflictions.
6. Consider those sensual pleasures end in sorrow. The end of such mirth (what ever the
beginning is) is sorrow. Men call them by the name of pleasures, pastimes, delights; but
in Gods dictionary their name is Madness (Ecc 1:17; Ecc 2:2), Sorrow (Pro 14:13), and is
attended with poverty. (T. Hall, B. D.)

Voluptas
Voluptas, the goddess of sensual pleasures, was worshipped at Rome where she had a temple.
She was represented as a young and beautiful woman, well dressed and elegantly adorned,
seated on a throne, and having virtue under her feet. This representation is just enough; the love
of pleasure is too often attended with the sacrifice of virtue. (C. Buck.)

Culling pleasure
The world may have many pleasures; but it is culling flowers from the enemys land, and we
Christians must take care that no nightshade and henbane mix unwittingly with our garland.
Worldly pleasures vain
Pleasures, like the rose, are sweet, but prickly; the honey doth not countervail the sting; all the
worlds delights are vanity, and end in vexation; like Judas, while they kiss they betray. I would
neither be a stoic nor an epicure; allow of no pleasure, nor give way to all; they are good sauce,
but nought to make a meal of. I may use them sometimes for digestion, never for food. (J.
Henshaw.)

Pleasure-mongers
Better be preserved in brine than rot in boney. These plea sure-mongers are at last as the
worst of all. Such a one was Catullus, who wished all his body was nose, that he might spend all
his time in sweet smells. Such was Philoxenus, who likewise wished that his neck was as long as
a cranes, that he might take more delight in meats and drinks. Such was Boccas, the poet, who
said that he was born for the love of women. (J. Trapp.)

Pleasure-loving professors
It is always a terrible condemnation of a church member that no one should suspect him of
being one. We have heard of a young lady who engaged for many months in a round of
frivolities, utterly forgetful of her covenant with Christ. One Sunday morning, on being asked by
a gay companion to accompany him to a certain place, she declined on the ground that it was the
communion Sunday in her own church. Are you a communicant? was the cutting reply. The
arrow went to her heart. She felt that she had denied the Lord who died for her. That keen
rebuke brought her to repentance and a recon version. Are there not many other professors of
Christ who appear to be lovers of pleasure more than lovers of God? (T. L. Cuyler, D. D.)

Emblem of worldly pleasure

It was a remarkably hot and sultry day. We were scrambling up the mountain which rises
above the east shore of the Dead Sea, when I saw before me a fine plum-tree loaded with fresh-
blooming plums. I cried to my fellow traveller, Now, then, who will arrive first at that plum-
tree? And as he caught a glimpse of so refreshing an object, we both pressed our horses into a
gallop, to see which should get the first plum from the branches. We both arrived at the same
time, and each snatching a fine ripe plum put it at once into our mouths, when, on biting it,
instead of the cool, delicious, juicy fruit which we expected, our mouths were filled with a dry,
bitter dust, and we sat under the tree upon our horses, sputtering and hemming, and doing all
we could to be relieved of the nauseous taste of this strange fruit. We then perceived, to my great
delight, that we had discovered the famous apple of the Dead Sea, the existence of which has
been doubted and canvassed since the days of Strabo and Pliny, who first described it. (R.
Curzon.)

Death of a lover of pleasure

Monsieur de LEnelos, a man of talent in Paris, educated his daughter Ninon with a view to
the gay world. On his death-bed, when she was about fifteen, he addressed her in this language:
Draw near, Ninon; you see, my dear child, that nothing more remains for me than the sad
remembrance of those enjoyments which I am about to quit for ever. But, alas I my regrets are
useless as vain. You, who will survive me, must make the best of your precious time.

2TI 3:5
Having a form of godliness, but denying the power
Form and power of godliness
This form is a profession of religion; the outward appearance of piety; the external
performance of holy duties. Its power is the inward experience of its saving efficacy; that is
attested by a holy, heavenly walk. This power is denied, not merely by the declaration of the lips,
but by all those actions which are inconsistent with it, and which prove that we do not feel its
influence.

I. A FORM OF GODLINESS IS ABSOLUTELY NECESSARY IF WE WOULD BE SAVED. We are

unequivocally commanded to assume the form of godliness; to testify by external acts our
allegiance to the Lord; and to attend on those ordinances and sacraments which He surely did
not appoint that we might with impunity neglect them. Say not that you secretly and in your
hearts worship and love Him. It is impossible that there should be internal piety without some
outward manifestation of it. If with the heart man believeth unto righteousness, with the lips
confession will be made to salvation. Besides, what right have you to withhold the acts of
external worship from Him who is the God of all flesh, as well as the Father of spirits; who
made your body as well as your soul; who confers upon it daily mercies: who purchased it by the
sufferings of His Son, who, when He was offered a sacrifice, not only endured agonies of soul,
but was also crucified in His body; and who offers at the last great day to raise it up from the
grave and crown it with immortality and glory! Glorify Him therefore in your body and your
spirit, which are His. Without the form of godliness, you will probably render yourselves guilty
of the blood of souls; be accessory to the eternal perdition of some who are dear to you. There is
no one, whose example has not some influence on those with whom he associates.

II. But this form is insufficient, unless it be united with the power of godliness.
1. This mere outward service is a worship not conformed to the nature of God.
2. It is not conformed to the commands of God (Pro 23:26)
3. It is not conformed to the design of the mission of the Saviour,and the gift of the Holy
Spirit.
4. It is not conformed to the nature of that covenant which is the foundation of our hopes
(Jer 31:33.)
5. It is not conformed to the examples of the pious; all of whom have used language the
same in substance with that of Paul, The God whom I serve in my spirit (Rom 1:9).
6. It is not conformed to the example of the blessed Redeemer; concerning whom none can
be so blasphemous, as to doubt whether His whole soul was engaged in doing and in
suffering the will of God.
7. It is not conformed to the great ends of religion. These are to deliver the soul from guilt, to
renew it, to re-impress upon it the image of God, to make us meet for the inheritance of
the saints in light. And how certain is it, that for these great purposes bodily exercise
profiteth little. (1Ti 4:8.)

III. Yet notwithstanding the clear evidence of this truth, these are many who satisfy
themselves with the form without the power of godliness.
1. At their head must be placed the intentional hypocrite, who knows that he is utterly
destitute of love to God and the Redeemer, who has no desire for holiness, but who
assumes the mask of religion to cover his sinful purposes.
2. The cold formalist.
3. The vain enthusiast.
4. The worldly-minded professor.
5. The bitter sectarian.
6. The censorious professor.
7. The unfruitful professor. (H. Kollock, D. D.)

Form and power

I. TRUE RELIGION IS GODLINESS--i.e., moral likeness to God.

II. GODLINESS HAS ITS FORM, or way of expressing itself.

1. Towards God--confession, prayer, praise, worship.
2. Towards man--respect for the right, compassion for the miseries, and a loving desire for
the happiness of all.

III. The forms of godliness sometimes exist without its power.

 1. There is often a great deal of external worship where there is no godly devotion.
2. There is often a great deal of external philanthropy where there is no godly devotion.

IV. HAVING THE FORM WITHOUT THE POWER IS PRACTICAL INFIDELITY. To have nothing but the
mere form is to deny the power.
1. The mere form misrepresents the power.
2. The mere form counteracts the power. (Homilist.)

Form and power.

I. Every genuine existence has two characteristics--essence and form.

II. THE ESSENCE OF EVERY GENUINE EXISTENCE IS A POWER. This is true in the highest sense of
godliness, which is eminently a power; and the greatest among men, because it is the channel
whereby we communicate with the truth and love of God Almighty.
1. It is a formative power. Originating.
(1) Forms of conception (Rom 2:20).
(2) Forms of words to express the conceptions (2Ti 1:13).
(3) Forms of worship, using as handmaids the kindred fine arts.
(4) Forms of society, embodying the grand principles of godliness, and of its cognate
humanity.
2. It is a controlling power, especially over itself.
3. It is a benificent power over others for their instruction and quickening.

III. THOUGH THERE CANNOT BE POWER WITHOUT FORM, THERE MAY BE FORM WITHOUT POWER.
A man may have the logic and words of godliness, the litany, music, architecture of godliness;
but if he have not godliness itself!

IV. THE POSSESSION OF THE FORM WITHOUT THE POWER DISPOSES TO THE DENIAL OF THE POWER.
He who has the form alone is apt to be deceived, and satisfied with appearances; he resents, as
an impertinence to himself, the claims of anything further: he denies it.
1. He strives to ignore it (Joh 9:29).
2. When it is forced on his notice he denies its existence (Joh 9:32).
3. When this is impossible, when the power becomes an evident fact, he clothes it with
misrepresentation, obloquy, ridicule (Mat 12:22).
4. When the power becomes too formidable he persecutes it, and strives to counteract and
annihilate it. Crucify Him! (C. Wills, M. A.)
Form of godliness

I. There is such a thing as a form of godliness.

1. It is natural.
2. Beautiful.
3. Advantageous.

II. A form of godliness may exist without its vital power.

 1. This is possible. Church at Laodicea.
2. A lamentable fact.
3. Most alarming consequences.
(1) There will be no searchings of heart.
(2) No pungent sorrow for sin.
(3) No love to truth.
(4) No conformity to the Divine will.

III. The possession of a mere form of godliness does not entitle a person to Christian
fellowship.
1. The formalist has no sympathy with the sentiments of true Christians.
2. He would detract from their usefulness.
3. He is unfit for any exalted pleasure. (J. H. Hughes.)

The form of godliness

In these words the apostle tells us--
1. What these men have, viz., a form of godliness.
2. What they want, viz., the power of it.
3. How we must behave ourselves towards them, viz., we must shun their society; from such
turn away.
For the first, they have a vain and empty show of faith and holiness. They are not men without
the pale of the Church, such as heathens and Jews, which are open enemies to the gospel; but
they have a form of godliness, an external profession of religion in words, ceremonies, and
gestures; they make great shows, and put on the vizard of piety; like stage players, they act the
part of a king, but strip them of their robes, and they are beggarly rogues. They have not the true
form and essence of godliness, which consists in an inward change, and doth denominate and
give being to things: but they have formality or an outward show and shadow of holiness. Like
pictures and images, which have an external show and shape of a man, whose lineaments and
proportion may be so drawn to the life, that there wants nothing but life indeed to act them: they
will be great professors, and look what a sincere Christian hath in substance, that have these
formalists in semblance, they have no life, no power, no principle of operation in them. (T. Hall,
B. D.)

Profession in excess of sanctification

The complaint is general, there is not that mortification, self-denial, and circumspect walking
as formerly. Theres more light, but less life; more shadow, but less substance; more profession,
but less sanctification, than formerly. There is more fasting, praying, preaching; but wheres the
practice and power of religion? As Isaac said to Abraham, behold the wood, but wheres the
lamb? So behold the duties, but where, oh wheres the life, the power, the truth of what is done?
The voice is Jacobs voice, but the hands are the hands of Esau; for they deny the power of
religion not only in their hearts, but also in their works (Tit 1:16; 1Ti 5:8). They so live, as if
godliness were but an airy notion, and a matter of fashion, without all force or efficacy. (T. Hall,
B. D.)

Self-love under a form of holiness

The text may be considered two ways--relatively or absolutely.
 1. Relatively as it relates to the eighteen sins before mentioned; so this sin is the cloak to
hide and cover them all; men will be lovers of themselves, but under a form of godliness.
Hence observe--that a man may have a form of godliness, and yet live in all manner of
wickedness. It is tree, the power of godliness cannot consist with the power of
ungodliness; but the more ,the power of godliness is lifted up in the soul, the more the
power of ungodliness will be suppressed; as the house of David grows stronger and
stronger, so the house of Saul grows weaker and weaker. But yet the form of godliness
may stand with the power of ungodliness. A man may be a glorious professor in the
highest form, and yet a puny in the form of grace. He may be a blazing comet for
profession, and yet be a devil incarnate in life and conversation. (T. Hall, B. D.)

The fair covering the foul

They put on a fair glove on a foul hand, and get on the vizard of holiness better to deceive. (T.
Hall, B. D.)

Satan covers sin

The devil cannot endure that sin should be seen in its proper dress, for then it would be so
odious that all men would abhor it; the devil, therefore, puts a garment and cover upon it. (T.
Hall, B. D.)

Profession cannot carry men to heaven

This may as soon carry you to heaven as a dead horse can carry a man a journey, a painted
ship save a man from drowning, a painted helmet save the head from wounding, or painted food
keep a man from starving. (T. Hall, B. D.)

Formalism
1. His knowledge is merely notional, discursive, and speculative, it is in his head, and not in
his heart. Hence it is called a form of knowledge, i.e., a mere empty shadow and show of
knowledge (Rom 2:20). But he that hath the power of godliness hath a rooted, affective,
saving, sanctifying, experimental, practical knowledge. He knows Christ as the truth is in
Him (Eph 4:21); he knows and doth Christs will (Joh 13:17). It is a soul-convincing and
converting, a sin-crucifying and conquering light (Eph 5:14). It is not a dim, glimmering,
vanishing, light; but a thorough, soul-awakening, soul enlivening light.
2. The formalities, obedience and practice, is merely external in words and shows; in their
deeds they deny the power of godliness, they live as if godliness were but an empty name
and matter of fashion, void of all force and efficacy. Such are like a wicked minister in a
white surplice, extime lineus, intime lanius, fair without, but foul within, or like an inn
that hath an angel without and a devil within. Of such we may say as Erasmus said of a
friars cowl--it covers a multitude of sins. He comes short in all ordinances: if he read,
pray, hear, or frequent the sacrament, it is all pro forma--God is nigh to their mouths,
but far from their hearts. (T. Hall, B. D.)

Helps against formality

1. Go unto God, who is a quickening Spirit, and beseech Him to quicken thy dead heart So
did David, Psa 119:1-176. God can make dry bones to live.
2. Act and use your graces, this is the way to increase and quicken them, bring good motions
into resolutions and actions; blow till the spark become a flame. This stirring is painful,
but gainful.
 3. Delight in quickening company, get acquaintance with humble, holy, active men, and
shun the company of dead, formal, earthly-minded men; we must stand up from the
dead before Christ will give us life (Eph 4:14). There is a quickening virtue in the society
of Gods people. As one living coal sets his fellow on fire, so God hath ordained the gifts
and graces of His people for the benefit of others, that those who dwell under their
shadow might return (Hos 14:7).
4. Get sincerity, for therein lies much of the very power of godliness. Let your faith, love,
obedience, be unfeigned, and without hypocrisy. Be not only nominal and formal, but be
real Christians, be Israelites indeed. Christ says to us as Alexander said to one of his
name--either fight like Alexander, or never bear his name; so either act like Christians, or
else put off that name. To quicken you, consider that this grace is: commanded,
commended, rewarded.
5. It is the grace of our graces, it is not properly a distinct grace, but the perfection of them
all. If a man have faith, repentance, obedience, if they be not sincere, they are worth
nothing. A pearl if counterfeit is good for little. Gold, if mixed with brass or baser mettle,
is debased. It is sincerity that puts a lustre on all our duties. It is the salt that seasons
them and makes them savoury.
6. Let the noise of Gods judgments awaken thee out of thy sleep] formality; if a man be in a
dead sleep, a great noise will awaken him. Gods judgments have a voice, and we should
mark what it says. (T. Hall, B. D.)

The form and the power of godliness

Godliness, what is it? It is, as the very word implies, God-likeness. Godliness is the God in the
man; godliness is the man being like his God; and seeing that this image has been lost, godliness
in man now is a restored godliness--restored through the mediation of Christ Jesus, and by the
ministrations of the Holy Ghost.

I. In our text we read of THE FORM OF GODLINESS WITHOUT THE POWER--without that power
which belongs to the form, and which ought to be inseparable from that form. If you pick up an
empty shell, you know that there has been a living creature in that shell: just so there is a power
belonging to the external form of godliness; but the two things may exist apart. Many examples
might be given of form without power. Take a statue representing some man; it is a form
without power. There is the form of the eye, but no power of sight; there is the form of the ear,
but no power of hearing; there is the form of the mouth, but no power of speech; there is the
form of the arm, and of the hand, but no power of working; there is the form of the legs and of
the feet, but no power of walking. There is the form that does embody life, but there is no power
of life in that form. And a painting, if it be a portrait, is a form without power. Thus in the form
of godliness there is the appearance of spiritual knowledge without the knowledge; the
appearance of the soul listening to God and hearkening to the voice of His word, without the
attentive ear; the appearance of a nature breathed into again by the spirit of life, although still
dead in trespasses and sins, and therefore without life. The outward appearance of godliness--
what then may it be?
1. It is the appearance of faith in the doctrines which are according to godliness. And where
shall we find the appearance of faith without faith? Why here. These doctrines may be
held in some articles, or creeds, or theological writings, by the intellect alone. They may
be understood as statements, and held by the understanding without being spiritually
and religiously appreciated; and they may be held by the tongue.
2. The outward appearance of godliness may be the appearance of sympathy with the
ordinances and institutions which are intended alike to express and to cherish godliness.
 3. Or the form of godliness may be the appearance of obedience to the laws which are the
requirements of godliness. Now these may be fulfilled in the letter and broken in the
spirit. For example, f may love nay fellow-creature in word and in tongue, and fail to do
it in deed and in truth.
4. There may be also the appearance of oneness with the godly through associating with
such without communion of spirit. Many things may lead me to associate with the godly-
-things which are not Christian, considerations which are not Christian motives. I may
associate with a man who is a godly man, because he happens to be very intelligent, a
well-read man, a man of exquisite taste, and I may fancy that I make him my companion,
because of his godliness. The godliness of the man is, however, an accident of my
association with him. The probability is that if the man were ungodly, I should associate
with him still for his intellectuality; for while he stands on my right hand, and I associate
with him, there is a man on nay left, not so well educated, not so refined, who is more
godly than my well-educated friend, and I pass him by. I might with immense advantage
to myself associate with that man, but I do not; his godliness is no attraction to me. Now
what does this show? Why it shows that I have the appearance of oneness with the godly,
without the affection for the image of God, which would bring me into profitable contact
with all who really have and who manifest that image.
5. Further, there may be the appearance of enjoyment of the blessedness of godliness; and
this appearance may be made in speech and in tongue, and in a cheerful face on religious
occasions. Having the form, but denying the power.

II. Now WHERE IS THE POWER? The power of godliness is true faith in the doctrines which are
according to godliness; the power of godliness is worship in spirit and in truth; is doing the will
of God from the heart; is love for the godly as godly persons; is joy in God as God; and, I may
add, the power of godliness is that external godliness which is the fruit of an internal godliness

III. Now, LISTEN TO THIS EXHORTATION: From such turn away. You know that this is not
fashionable advice. The advice nowadays given is, Turn away from no person, as a protest
against the principles and character of that person--especially if that person be much thought of,
or be in a high position; or be rich, or from any cause popular. Now, it strikes me that for our
souls health, and especially for our uprightness, we need translate into action some of these
directions which demand separation. Let us, therefore, solemnly look at the conduct to be
pursued.
1. You see the precept before us requires us to form a judgment of the character of others.
You must do so, or you cannot obey this precept. Elsewhere you are forbidden to judge,
but you are to bring into harmony that prohibition with this direction. You are to do
both. It often strikes me as exceedingly odd, that men who object very much to our
forming judgments of the character of others in religious matters, do form judgments of
the characters of others in commercial matters. A young man applies for a situation, and
the employer, who happens to object to any judgment being formed as to the religious
life of another, will thoroughly investigate the character of that young man--not his
business habits merely, but everything about him--all his moral habits, and, it may be,
even his religious tendencies and dispositions. Well, if the thing be right in one sphere,
why is it not right in another? If it have Gods sanction in one sphere, why has it not
Gods sanction in another?
2. By the text, too, we are required to act upon an unfavourable judgment when that
judgment is unfavourable. You decide that certain persons have the form of godliness,
but are denying the power, and from such you are to turn away. What does this show?
This shows that, so far as we can secure it, the communion of Christians must be pure.
 But let us look again at this precept. From such let the confessedly religious man turn
away--from the men who have the form of godliness without the power.
3. From such let the inquirer turn away, he will learn nothing of these. And from such, let
the really religious man, as a matter of stern duty in every sphere, turn away where his
association with such would seem to be a sanction. (S. Martin.)

Religion more than formality

I. THE POWER OF GODLINESS IS HERE DISTINGUISHED FROM THE MERE FORM: and indeed it is
easy to show the difference between them. The one is the name--the other is the thing; the one is
the appearance--the other is the reality. The one is the body--the other is the soul, that inspires
every member, and penetrates every particle of the frame. Behold then the life of the real
Christian, and trace the operation of the power of godliness there.
1. It appears with regard to the ordinances of divine worship. Others who have only the
form, come without expectation and prayer, and return without reflection and concern;
they are satisfied with their attendance--but he is not. He is anxious to derive spiritual
advantage from it: he enters the closet before he approaches the temple, and his
language is, O that I knew where I might find Him, that I might come even to His seat!
2. It appears with regard to the dissipations of the world. He voluntarily resigns those
amusements in which he once placed so much of his happiness: and returns no more to
them. And why? If he were mindful of the country whence he came, he has opportunity
to return: he is surrounded with the same allurements as others--why then does he not
engage in these diversions again? Because he has found something infinitely more noble
and more satisfying. And a greater good has power to abolish the impressions of a less.
When the sun arises, the stars disappear. And the grapes of Eshcol cause us to forget the
leeks and onions of Egypt.
3. You may see it in the mortification of sin. He denies himself; he crucifies the flesh with
the affections and lusts; he plucks out a right eye, and cuts off a right hand. You may see
it in what he is willing to sacrifice and to suffer. Read history: read the book of martyrs;
read the eleventh chapter of the Epistle to the Hebrews--and see what the force of this
powerful principle can accomplish.
4. The vigour of this principle appears also in other sufferings. How many are there at this
moment, enduring a variety of grief in private, whose names will never be published in
history, but who, in the eye of God, are greater than the admired heroes of the age!

II. Inquire whence it is that so many who deny the power are still disposed to maintain the
form.
1. The form of godliness requires no strenuous exertions; demands no costly sacrifices. It is
the power of it that renders the Christian life a striving to enter in at the strait gate; a
wrestling with principalities and powers; a running the race that is set before us; a
fighting the good fight of faith. And it is this, too, that incurs opposition from the
world. It will indeed be acknowledged that sometimes the very form draws forth the
rancour of others: and of all people those are most to be pitied who are persecuted for
what they have not; who are reproached as Christians without deserving the honour. But
upon a nearer inspection of these mere formalists, the world is generally made quite
easy. They see that they were mistaken in the characters; they find that they are of their
own, though wearing a religious uniform.
2. Persons are sometimes induced to take up the form of godliness through the influence of
their connections. From some of them they feel the influence of authority; from some,
 the influence of friendship; from some the influence of business. Hence, says M.
Henry, they assume a form of godliness to take their reproach, but not the power of it to
take away their sin.
3. They avail themselves of the form of godliness to preserve peace within. For, without
something of religion, conscience would rage and clamour; but by means of this, it is
amused and quieted; and this renders it so extremely dangerous. (W. Jay.)

Godliness--its form and its power

I. By the form of godliness may be properly understood, not only a specious practice of
religious duties, exhibited to public notice, but all external acts of worship, all rites and
ceremonies, all stated observances, and all compliance with temporary and local injunctions and
regularities. In ages and countries in which ignorance has produced, and nourished,
superstition, many artifices have been invented of practising piety without virtue, and
repentance without amendment. As almost every man is, by nature or by accident, exposed to
danger from particular temptations, and disposed to some vices more than to others; so all are,
either by disposition of mind, or the circumstances of life, inclined or compelled to some
laudable practices. Of this happy tendency it is common to take advantage, by pushing the
favourite, or the convenient, virtue to its utmost extent, and to lose all sense of deficiency in the
perpetual contemplation of some single excellence.

II. THE POWER OF GODLINESS IS CONTAINED IN THE LOVE OF GOD AND OF OUR NEIGHBOUR; in
that sum of religion in which, as we are told by the Saviour of the world, the law and the
prophets are comprised.
1. The love of God will engage us to trust in His protection, to acquiesce in His
dispensations, to keep His laws, to meditate on His perfection, and to declare our
confidence and submission, by profound and frequent adoration, to impress His glory on
our minds by songs of praise, to inflame our gratitude by acts of thanks giving, to
strengthen our faith, and exalt our hope, by pious meditations, and to implore His
protection of our imbecility, and His assistance of our frailty by humble supplication;
and when we love God with the whole heart, the power of godliness will be shown by
steadiness in temptation, by patience in affliction, by faith in the Divine promises, by
perpetual dread of sin, by continual aspirations after higher degrees of holiness, and
contempt of the pains and pleasures of the world, when they obstruct the progress of
religious excellence.
2. The power of godliness, as it is exerted in the love of our neighbour, appears in the exact
and punctual discharge of all the relative and social duties. He whom this power actuates
and directs, will regulate his conduct, so as neither to do injury, nor willingly to give
offence.

III. HOW FAR IT IS NECESSARY TO THE CHRISTIAN LIFE, THAT THE FORM AND POWER OF
GODLINESS SHOULD SUBSIST TOGETHER. It may be with great reason affirmed that, though there
may be the appearance of godliness without the reality, there can hardly be the reality without
the appearance. The form of godliness, as it consists in the rites of religion, is the instrument
given us by God for the acquisition of the power; the means as well as the end are prescribed;
nor can he expect the help of grace, or the Divine approbation, who seeks them by any other
method than that which infinite wisdom has condescended to appoint. (John Taylor, LL. D.)

Of the form and the power of godliness

 The word , which is here translated form, signifies the show or image of a thing,
which is dead and ineffectual: in opposition to the reality and life, which is quick and powerful.
And, I think, this word is but once more used in the New Testament, and much in the same
sense; viz., for an empty and ineffectual knowledge of religion without the practice of it (Rom
2:17-21).

I. To snow WHEREIN A FORM OF GODLINESS DOTH CONSIST. In general it consists in an external

show and profession of religion, or of any eminent part of it, or of that which is reputed to be so.
1. An external devotion.
2. An orthodox profession of the Christian faith.
3. Enthusiasm and pretence to inspiration.
4. A great external show of mortification.
5. An imperfect repentance and partial reformation.
6. The appearance and ostentation of some particular grace and virtue.
7. A great zeal for some party, or opinions, or circumstances of religion.
8. Silliness and freakishness, and either a pretended or real ignorance in the common affairs
and concernments of human life.
9. Much noise and talk about religion.

II. Wherein the power of godliness doth consist.

1. A due sense of God, and suitable affections towards Him. This is the principle and
fountain of all religion, from whence all actions of piety and goodness do spring.
2. A sincere and diligent use of the means and instruments of religion, such as prayer,
reading, and hearing the Word of God, and receiving the sacraments.
3. A firm and steady resolution of well-doing. This is the result of a true and sincere
repentance, and the great principle of a new life; and if it be firm and steadfast, it will
derive its influence into all our actions; but if it be wavering and inconsistent, it is only
the occasion of a religious mood and fit, but not the principle of a religious state.
4. As the proper and genuine effect of all these, the practice of a good life, in the several
parts and instances of it.
(1) In the mortifying of our lusts, the lusts of intemperance and uncleanness,
covetousness, and ambition. He that is a slave to any of these, his religion is but a
form, how glorious a show soever it may make.
(2) In the subduing of our passions, wrath, hatred malice, envy, and revenge.
(3) In the government of our tongues.
(4) In the several virtues of a good life, in opposition to these and all other vices; such as
are the truth and justice, humility and meekness, patience and contentedness with
our condition, peaceableness and charity to those that are in want and necessity, a
readiness to forgive our enemies, and an universal love and kindness to all men.

III. Some marks whereby we may know when these are separated, when there is a form of
religion without the power of it.
1. He hath only a form of godliness, who minds merely the external part of religion,
without any inward sense of it.
2. He that useth only the means of religion, without regard to the end and effect of it.
3. He that is grossly and knowingly defective in the practice of any part of it.
 IV. That a form of godliness, without the power of it, is insignificant to all the great ends and
purposes of religion. The great ends that men can reasonably propound to themselves in being
religious, are these three:
1. The pleasing of God.
2. The peace and tranquillity of our own minds.
3. The saving of our souls. Now a form of godliness, without the power of it, is unavailable to
all these purposes.

V. That he who takes upon him a form of religion, without the power of it, doth not only lose
all the considerable advantages of religion, but he hath two great disadvantages by it.
1. He hath the trouble of making a show and appearance of religion, without the real benefit
of it.
2. He incurs a heavier sentence upon this account, that he hath a form of religion, and yet is
destitute of the power of it.
Concluding inferences:
1. To take heed of mistaking the form of religion for the power of it.
2. To take heed of being captivated and seduced by those who have only a form of godliness.
3. To persuade men to mind the life, and power and substance of religion. (Archbp.
Tillotson.)

The form of godliness without the power

I. The men.
1. What they had--A form of godliness.
(1) What is a form of godliness. Attention
(a) to the ordinances of religion.
(b) Attendance with the assemblies of Gods people.
(c) A great deal of religious talk Tongue-godliness is an abomination if the heart be
destitute of grace.
(d) More than this, some have a form of godliness upheld and published by religious
activity. It is possible to be intensely active in the outside work of the Church, and
yet to know nothing of spiritual power.
(2) But now, as these people had not the power of godliness, how did they come to hold
the form of it?
(a) Some come by the form of godliness in an hereditary way. Their ancestors were
always godly people, and they almost naturally take up with the professions of
their fathers. This is common, and where it is honest, it is most commendable.
But remember, not generation, but regeneration, makes the Christian.
(b) Others have accepted the form of godliness by the force of authority and
influence. There is danger lest we fail to have personal repentance and personal
faith, and are content to lean upon the opinions of others.
(c) So have I seen the form of godliness taken up on account of friendships. Many a
time courtship and marriage have led to a formal religiousness, lacking heart.
(d) I do not doubt that, in these silken days, many have a form of godliness because
of the respect it brings them.
 (e) Certain persons assume the form of godliness from a natural religious
disposition. They could not be happy unless they were attending where God is
worshipped, nor unless they were reckoned among the believers in Christ. They
must play at religion, even if they do not make it their life business.
(f) From the days of Iscariot until now, some have taken up the form of godliness to
gain thereby. To make gain of godliness is to imitate the son of perdition.
(g) A form of godliness has come to many because it brings them ease of conscience,
and they are able, like the Pharisee, to thank God that they are not as other men
are.
2. What they did not have--The power.
(1) What is that power? God Himself is the power of godliness. The Holy Spirit is the life
and force of it.
(2) What is the general history of those who have not this power? Well, their course
usually runs thus: they do not begin with denying the power, but they begin by trying
to do without it. They try to persuade themselves that they have been changed: they
accept emotion as regeneration, and a belief of doctrine for belief in Christ. It is
rather hard at first to reckon brass as gold, but it grows easier as it is persisted in. At
the first they are a good deal suspicious of themselves, but they industriously kill
every question by treating it as a needless doubt. Thus, by degrees, they believe a lie.
The next step is easy: they deceive themselves, and come to believe that they are
surely saved. At last they take the daring step of denying the power. Being without it
themselves, they conceive that others are without it also. They get on very well
without any supernatural power, and others, no doubt, do the same; only they add a
little cant to it to please the very godly folk. They practically deny the power in their
lives, so that those who see them and take them for Christians say, There really is
nothing in it; for these people are as we are. They have a touch of paint here, and a
little varnish there, but it is all the same work. Practically, their actions assure the
world that there is no power in Christianity; it is only a name. Very soon, privately, in
their hearts they think it is so, and they invent doctrines to match. By and by, in some
cases, these people profanely deny the Divine power of our only faith, and then they
become the greatest enemies of the Cross of Christ.

II. The wicked folly of this hypocritical conduct.

1. They degrade the very name of Christ. If there is no spiritual power in godliness, it is
worth nothing.
2. There is no value in such a dead form. I have read that the swan was not allowed to be
offered upon the altar of God, because, although its feathers are as white as snow, yet its
skin is black. God will not accept that external morality which conceals internal impurity.
3. There is no use in mere formality. In the depth of winter, can you warm yourself before a
painted fire? Could you dine off the picture of a feast when you are hungry?
4. There is no comfort in it. The form without the power has nothing in it to warm the heart,
raise the spirits, or strengthen the mind against the day of sickness, or in the hour of
death.
5. To have the form of godliness without the power of it, is to lack constancy in your religion.
You never saw the mirage, but those who have travelled in the East, when they come
home are sure to tell you about it. It is a very hot and thirsty day, and you are riding on a
camel. Suddenly there rises before you a beautiful scene. Just a little from you are brooks
of water, flowing between beds of osiers and banks of reeds and rushes. Yonder are palm
trees and orange groves. Yes, and a city rises on a hilt, crowned with minarets and
 towers. You are rejoiced, and ask your guide to lead you nearer to the water which
glistens in the sun. He grimly answers, Take no notice, it is the mirage. There is nothing
yonder but the burning sand. You can scarce believe him, it seems so real; but lo, it is all
gone, like a dream of night. So unsubstantial is the hope which is built upon the form of
godliness without the power. The white ants will eat up all the substance of a box, and yet
leave it standing, till a touch causes the whole fabric to fall in dust: beware of a
profession of which the substance has been eaten away. Believe in nothing which has not
the stamp of eternity upon it.
6. In reality, this kind of religion is in opposition to Christ. It is Jannes and Jambres over
again: the magician of hypocrisy is trying to work miracles which belong to God only.
Nobody can do so much damage to the Church of God as the man who is within its walls,
but not within its life.
7. This nominal godliness, which is devoid of power, is a shameful thing. (C. H. Spurgeon.)

The power of godliness

I. Godliness is powerful because it is the embodiment of God.

II. Godliness is powerful because it is a new birth to righteousness, truth, and love.

III. Godliness is powerful because it is a growth.

II. GODLINESS IS POWERFUL BECAUSE IT IS A PERSONAL PROPERTY. You see upon the desk of that
organ a music book; but the book does not sing. The gospel is like a music book. Here are the
rules for the harmony of life. Godliness is singing from the book of Christ; it is playing upon the
heavenly harp; it is putting the music of God into ones own life. (W. Birch.)

Motives and dissuasives from familiarity with wicked men

1. Consider that familiarity with wicked men will make us like them, we are very apt to
resemble those that we converse with, and as he that walks with wise men shall be wiser (Pro
13:20), so he that walks with wicked men shall be worse. The best mettles, when mixed with
baser, are embased thereby; mix gold with brass or silver with copper, and you debase the coin;
for saints to familiarly join with the limbs of Satan, not only endangers, but debaseth them. Man
is a poor, weak, unconstant creature, and apt to go astray, and therefore we should shun
temptations.
2. This familiarity with them may harden them in their sin, God hath ordained our
separation, and withdrawing ourselves from them, as a means to humble them, and turn
them from sin (1Th 5:22.)
3. There is no comfort to be found in such society; when trouble comes, miserable
comforters are they all. When Judas fell into trouble of conscience, he ran to his wicked
associates, but see what miserable comforters they are to him in his extremity (Mat
27:4).
4. It is a dishonour to our Lord and Master to be familiar with known traitors and rebels to
Him. Every wicked man rebels against God.
5. It is impossible that ever we should be good so long as we delight in wicked company.
6. By familiarity with such we do not only endanger our spiritual, but our temporal estate
also. (W. Birch.)
Form and power
I do not suppose that these words need much explanation. Godliness, in the New Testament,
means not only the disposition which we call piety, but the conduct which flows from it, and
which we may call practical religion. The form or outward appearance of that we all understand.
But what is the denying the power thereof? It does not consist in words, but in deeds. In these
latter epistles we find denying frequently used as equivalent to abjuring, renouncing, casting
off. For instance, in a passage singularly and antithetically parallel to that of my text, we read
denying ungodliness and worldly lusts, which simply means throwing off their dominion.

I. Observe THE SAD FREQUENCY OF SUCH A CONDITION. Wherever any great cause or principle is
first launched into the world, it evokes earnest enthusiasm, and brings men to heroisms of
consecration and service. And so, when Christianity was first launched, there was less likelihood
of its attracting to itself men who were not in earnest, and who were mere formalists. As years go
on, the primitive enthusiasms die out, and the cause which was once all freshly radiant and
manifestly heaven-born becomes an earthly institution, there is a growing tendency to gather
round it all sorts of superficial, half-and-half adherents. And every church has its full share of
such people; loose adherents, clogs upon all movement, who bring down the average of warmth
like the great icebergs that float in the Atlantic and lower the temperature of the summer all over
Europe. They make consecration eccentric; they make consistent, out-and-out Christian living,
odd, unlike the ordinary thing. And they pull down the spirituality of the Church almost to
the level of the world.

II. Think, next, of THE UNDERGROUND WORKING OF THIS EVIL. These people about whom Paul
is speaking in my text were, I suppose, mostly, though by no means exclusively, conscious
pretenders to what they did not possess. But the number of hypocrites, in the full sense of the
word, is amazingly small, and the men whom you would brand as most distinctly so, if you came
to talk to them, would amaze you to find how entirely ignorant they were of the fact that they
were dramatising and pretending to piety, and that there was next to no reality of it in them. A
very little bit of gold, beaten out very thin, will cover over, with a semblance of value, an
enormous area. And men beat out the little modicum of sincerity that they have so very thin that
it covers, and gives a deceptive appearance of brilliancy and solidity to an enormous amount of
windy flatulence and mere pretence. The worse a man is, the less he knows it. The more
completely a professing Christian has lost his hold of the substance and is clinging only to the
form, the less does he suspect that this indictment has any application to him. The more
completely a mans limbs are frost-bitten the more comfortable and warm they are, and the less
does he know it. I need say little about the reasons for this unconsciousness. We are all
accustomed to take very lenient views, when we take any at all, of our own character; and the
tendency of all conduct is to pull down conscience to the level of conduct, and to vindicate that
conduct by biassed decisions of a partial conscience. The underground enemies of our Christian
earnestness are far more dangerous than the apparent and manifest antagonists; and there are
many men amongst us who would repel with indignation a manifest assault against their
godliness, who yield without resistance, and almost without consciousness, to the sly seductions
of unsuspected evil. The arrow that flies in darkness is more deadly than the pestilence that
wasteth at noonday.

III. Further, notice the ever-operating causes that produce this condition.
1. I suppose that one, at anyrate, of the main examples of this form was participation in the
simple worship of the primitive Church. And although the phrase by no means refers
merely to acts of worship, still that is one of the main fields in which this evil is manifest.
Many of us substitute outward connection with the Church for inward union with Jesus
Christ. All external forms have a tendency to assert themselves, and to detain in
 themselves, instead of helping to rise above themselves, our poor sense-ridden natures.
Seeing that the purest and the simplest of forms may become like a dirty window, an
obscuring medium which shuts out instead of lets in the light, it seems to me that the
Churches are wisest which admit least of the dangerous element into their external
worship, and try to have as little of form as may keep the spirit. I know that simple forms
may be abused quite as much as elaborate ones. Let us be very sure that we do not
substitute Church membership, coming to chapel, going to prayer-meeting, teaching in
Sunday schools, reading devout books, and the like, for the inward submission to the
power.
2. Another cause always operating in the tendency which all action of every kind has to
escape from the dominion of its first motives, and to become merely mechanical and
habitual. Habit is a most precious ally of goodness, but habitual goodness tends to
become involuntary and mechanical goodness, and so to cease to be goodness at all. And
the more that we can, in each given case, make each individual act of godliness, whether
it be in worship or in practical life, the result of a fresh approach to the one central and
legitimate impulse of the Christian life, the better it will be for ourselves.
3. And then, still farther, there is the constant operation of earth and sense and daily duties
and pressing cares, which war against the reality and completeness of our submission to
the power of godliness. Grains of sand, microscopically minute in the aggregate, bury the
temples and the images of the gods in the Nile Valley. The multitude of small cares and
duties which are blown upon us by every wind have the effect of withdrawing us, unless
we are continually watchful, from that one foundation of all, the love of Jesus Christ felt
in our daily lives.

IV. So, lastly, let me point you to the discipline which may avert this evil.
1. First and foremost, I would say let us cherish a clear and continual recognition of the
reality of the danger. Forewarned is forearmed. Rigid, habitual self-inspection, in the
light of Gods Word, is an all-important help to prevent this sliding into superficiality of
our Christian life. In a country which is only preserved by the dykes from being
swallowed up by the sea the minutest inspection of the rampart is the condition of
security, and if there be a hole big enough for a mouse to creep through the water will
come in and make a gap wide enough to drown a province in a little while. And so, seeing
that we have such dangers round about us, and that the most formidable of them all are
powers that work in the dark, let us be very sure that our eyes have searched, as well as
we can, the inmost corners of our lives, and that no lurking vermin lie beneath the
unturned-up stones.
2. And then, lastly, and as that without which all else is vain, let us make continual and
earnest and contrite efforts day by day to renew and deepen our personal communion
with Jesus Christ. He is the source of the power which godliness operates in our lives,
and the closer we keep to Him the more it will flood our hearts and make us real, out-
and-out Christians, and not shallow and self-deceived pretenders. The tree that had
nothing but leaves upon it hid its absence of fruit by its abundance of foliage. The Master
came, as He comes to you and to me, seeking fruit, and if He finds it not He will
perpetuate the barrenness by His blasting word, No fruit grow upon thee henceforward
forever. (A. Maclaren, D. D.)

Forms of religion necessary

1. Forms are necessary to religion as the means of its manifestation. As the invisible God
manifests His nature--His power, wisdom, and goodness, in visible material forms, in
the bright orbs of heaven, in the everlasting hills, in the broad earth with its fruits and
 flowers, and in all the living things which He has made,--so the invisible soul of man
reveals its convictions and feelings in the outward acts which it performs. A form is the
flag, the banner, the symbol of an inward life; it is to a religious belief what the body is to
the soul; as the soul would be utterly unknown without the body, so religion would be
unknown without its forms, a light hidden under a bushel, and not set up in a candlestick
that it may give light to all that are in the house.
2. Forms are necessary not only to the manifestation of religion, but to its nourishment and
continued existence, h religion which expressed itself in no outward word or act would
soon die out of the soul altogether. The attempt to embody truth and feeling, to express it
in words and actions, is necessary to give it the character of living principle in the soul: in
this respect forms are like the healthy exercise which at once expresses and increases the
vigorous life of the body, or they may be compared to the leaves of a tree, which not only
proceed from its inward life, but catch the vitalising influences of the light, the rain, and
the atmosphere, and convey them down to the root.
3. What, then, is that formalism which is everywhere in the Scripture, and especially in the
discourses of our Lord, described as an offence and an abomination in the sight of God?
It is the substitution of the outward rite in the place of the inner spirit and life of the
soul; it is the green leaf which still hangs upon the dead branch which has been lopped
off. (Christian Age.)

Form without power

Some years ago the captain of a Greenland whaling vessel found himself at night surrounded
by icebergs and lay-to till the morning, expecting every moment to be ground to pieces. As the
morning dawned he sighted a ship at no great distance. Getting into a boat with some of his men
he carefully picked his way through the lanes of open ice towards the mysterious looking craft.
Coming alongside he hailed the vessel with a loud, Ship ahoy! but there was no response. He
looked through the porthole and saw a man, evidently the captain, sitting at a table as if writing
in a log-book. He again hailed the vessel, but the figure moved not. It was dead and frozen! On
examination the sailors were found, some frozen among the hammocks, others in the cabin.
From the last entry in the log-book it appeared this vessel had been drifting about the Arctic seas
for thirteen years--a floating sepulchre, manned by a frozen crew. And there are souls to-day
who have refused the Divine offer of life, forsaken the centres where they were warmed with
hallowed influences, and drifted into the chilling regions of Arctic darkness and frost. Many of
these have certain appearances of Christian life, and a name to live. (Christian Journal.)

A deceptive form
On the farm of Manorlees, in Fifeshire, and in the house of Mr. Alexander Gibson, a large and
very tempting ham hung from one of the rafters running across the ceiling. In the same house
there was a rat, whose taste lay strongly in the direction of ham, and this rat, with rare instinct,
gnawed a hole in the woodwork directly over the tempting morsel, and, descending, ate itself
into the inside of it. How long the excavating went on is not known, but one day the housewife
found it necessary to commence operations on the ham, when, on lifting it down, out bolted the
depredator. The ham was a perfect shell, skin and bone only remaining to show its form. The
animal, after feeding sumptuously, had commenced to build a nest inside. This anecdote is not
simply amusing; it serves well to illustrate the operation of secret sin, eating away our spiritual
life till nothing remains but a deceptive form of godliness--the mere rind and shell of religion.
(Christian Herald.)

Form without power

 Across your path, and on the ground, lies stretched out in death, a mighty tree, tall and
strong--fit mast to carry a cloud of canvas, and bear unbent the strains of tempests. You put your
foot lightly on it; and how great your surprise when, breaking through the bark, it sinks deep
into the body of the tree--a result much less owing to the pressure of your foot than to the
poisonous fungi and foul, crawling insects that have attacked its core. They have left the outer
rind uninjured--but hollowed out its heart. Take care your heart is not hollowed out, and
nothing left you but the crust and shell of an empty profession. (T. Guthrie, D. D.)

Religion, false and true

A painter has undertaken to portray on his canvas flames of fire. He does it so exactly that you
can hardly detect it from real flames. But look! you see flies and other insects passing across it;
they could never pass across real flames. Just so spiritual insects, in the shape of sins, will pass
across the mere professor, which they could never do across one who had the power of real
religion in his heart; the former has but the form of flames of godliness, the influential power
is wanting. (Dr. Jenkyn.)

Hollow professors
Hollow professors are as hollow trees in an old wood--tall, but pithless, sapless, unsound.
Their formality is fitly compared to a bulrush, whereof the colour is fresh, the skin smooth: he is
very exact that can find a knot in a bulrush (Isa 58:5). But peel it, and what shall you find within
but a kind of spongeous, unsubstantial substance? These, as if religion were a comedy, do in
voice and gesture act Divine duties, in heart renounce them. Hypocrites only act religion, play
devotion; like they are to the ostrich, saith Hugo, which hath wings, but flies not. The swan in
the Law was rejected for sacrifice because of her black skin under white feathers. Art may take a
man more than nature; but with God, the more art the less acceptance: He loveth truth in the
inwards (Psa 51:6). (J. Trapp.)

Formalism not religion

A hypocrite is a contemptible person, whether he is in the Church or out of it; whether he is
deceiving in the name of respectability or religion. He is not a Christian any more than a
crocodile is a nightingale or a fungus is a lily.
Formalism in religion
A gentleman once entered a hall with his son. They saw a number of well-dressed people--
some of them standing together in groups, others apart; some sitting in various postures. The
sons attention was fixed by a pleasant-looking gentleman, somewhat gaudily dressed. He said,
Father, who is that gentleman? He seems a mild, pleasant looking person; but what a singular
dress he wears! Who is he? Ask the gentleman who stands near you, said the father. If you
please, sir, can you inform me who that gentleman opposite is? No answer. The boy thinks it
strange. At last the father tells him, My son, those are only wax figures: there is no life in them;
they are all outside, very fair to look at, but there is no soul, no life: they are outside and nothing
else. So it is with those who have no internal religion. (Dictionary of Illustrations.)

False profession
Pharnaces, the son of Mithridates, the king of Pontus, sending a crown to Caesar at the time
he was in rebellion against him, he refused the present, saying, Let him first lay down his
rebellion, and then I will receive his crown. There are many who set a crown of glory upon the
head of Christ by a good profession, and yet plant a crown of thorns upon His head by an evil
conversation. (T. Secker.)
Danger of the office of preacher
There is always danger to those who have to talk much about religion that their religion may
become that of the head, rather than the true religion of the heart. I have found it necessary
myself to dedicate an hour or two at midnight to serious meditation, self-examination, and
prayer. (Dean Hook.)

Formalism
Some may live upon forms, but there is no dying upon forms. Formalists, like Pharaohs lean
kine, are full-fed, yet lean. To pursue the ways of God with a guilty conscience is Satans great
receipt for perpetual failure.

2TI 3:6
Lead captive silly women.

Creeping into houses

The expression which creep into houses, although perfectly natural, and one which, even in
these Western countries, could be used with propriety to express the method in which these
deceiving and perverting men make their way into households, yet, when we remember the
comparative state of seclusion in which women usually lived, and still live, in Eastern lands, the
words used by Paul acquire an increased force. Special fraud and deceit was needful for these
false teachers to creep into the womens apartments in Asia. (H. D. M. Spence, D. D.)

Sneakiness
Cheaters must get some credit before they can cozen; and all falsehood, if not founded in some
truth would not be fixed in any belief. (T. Fuller.)

Woman and sin

There lies in the womanly character the foundation; as for the highest development of the
power of faith, so also for the highest revelation of the power of sin (comp. Rev 17:1-18.).
Josephus also states that the Pharisees especially had found much support amongst women
(Antiq. 17:2). Compare the account, moreover, of the rich Fulvia of Rome, who was induced by
two Jewish impostors to furnish a considerable sum of gold, under the supposition that it was
for the temple at Jerusalem (Antiq. 18:3). (Van Oosterzee.)

Impostors
1. As they are impudent, so they are of a fraudulent, subtle, sly, insinuating temper; they
vent not their errors openly (especially, not at first) but they secretly and slily creep into
private houses, and there they sell their wares (Jude 1:4), they privily bring in damnable
heresies (2Pe 2:1; Gal 2:4). Truth loveth the light and seeks no corners.
2. These impostors observe a method in seducing silly women, who being the weaker sex,
are sooner won over to their way, as being less able to withstand the shock of a
temptation. As warriors go about a city observing where the wall is weakest, lowest, and
unguarded, and there they make their greatest assault; and as thieves set not upon
strong, armed men, but upon weak, unarmed ones, so seducers love not to set upon
 strong, grounded, judicious, discerning Christians, but it is the weak and ignorant which
cannot discern their frauds, but like children are tossed to and fro with every wind of
doctrine, that become their prey (Pro 14:15; Rom 16:18; Eph 4:14); man is, or at leastwise
should be, more strong and prudent to resist temptations than women are. They catch
not grave and truly pious matrons, but light women which prefer their lusts before
Christ. It is the light chaff which is tossed with every wind, when the massy wheat abides
in the floor. (T. Hall, B. D.)

2TI 3:7
Ever learning, and never able to come to the knowledge of the truth.

Ever learning, never attaining

This is one of the features of the perilous times of the last days. Men shall be selfish. This
lies at the root of all. Self enthroned where God ought to be--self pampered, to the neglect alike
of duty and charity--this will explain anything in the longest and blackest list of vices. The text
presents another characteristic of the perilous times. These selfish men, without natural
affection, despisers of all that is good, lovers of pleasures more than lovers of God, yet tenacious
of the form of that godliness of which they have utterly set at nought the power, shall exercise a
strange empire, none the less, over the homes and over the lives and over the consciences of
women. Professing themselves religious, calling themselves teachers of truth, they will insinuate
themselves into houses, and captivate by their offers of an indulgent and accommodating
Christianity, just those who need above all others a discipline of plain speaking--silly women
laden with sins, led this way and that way by divers lusts. It is of these captives, these victims, of
a debased and degenerate teaching, that the words of the text were written. There are those who,
though they are ever learning, are never able to arrive at this sort of knowledge of truth. They
are not careless hearers, they are not inattentive readers, they are not uninterested inquirers. If
they were this, the wonder of the non-attainment would be at an end. But there is a wonder. The
cry and the complaint is, I am always learning. I never allow a new book, which promises light
upon some part of the truth, to escape my notice. I am athirst for knowledge; I would give all I
possess to be quite sure.
1. There is in some minds an impatience of process and progress, fatal of itself to safe and
solid attainment. By little and little is the motto of the spiritual dealing, whether it be
in the putting out of enemies or in the discovery of truth.
2. Another cause of disappointment lies in confusion of thought as to the nature of spiritual
certainty. If God speaks, certainly He will give me proof of it; but a proof in the same
region and in the like material with the thing to be proved; not an evidence of sight,
touch, or smell, as to things which, by their very hypothesis, lie outside it, but an
evidence appealing to conscience, heart, and soul, as He made each; satisfying the whole
(not one part) of me, that the thing of which He gives me the information is beneficial, is
wholesome, is good for me--and, because good, therefore also true.
3. A further error contributes, in many, to this defeat of knowing, and it is the want of
instant action on the footing of the thing learned. Many men listen to a sermon without
the slightest intention of doing any one single thing in consequence. A man has been
interested in a treatise upon Prayer, upon Inspiration, upon the Atonement. He closes
the book with a feeling of satisfaction--now he can give a reason for the hope that is in
him. Yet he feels that he has not come to the knowledge of that truth. It is not a part of
him. It does not enter into his thought, mind, and life. It does not influence him; it has
 not flowed into him--for that is influence; it will not flow out from him into any one else.
Why is this? Because he has not acted upon the thing learned. He has not carried out the
acquisition of the head into the heart, if that is its province; or into the conduct, if its
region of operation is there. A man powerfully impressed with the reasonableness of
prayer will instantly set himself to pray with a new stimulus and a new intensity. If he
does not he may have learned--as St. Paul would have us distinguish--but he cannot be
said to know. A man who has received a new instruction on the subject of inspiration,
forthwith opens his Bible, kneels on his knees with it, feels the breath of God in it all as
he reads, and echoes each sentence of it in earnest prayer. (Dean Vaughan.)

Ever learning, and never able to come to the knowledge of the truth
The case here represented may perhaps strike us as having something in it rather
extraordinary. That they who take no pains to learn should never grow wiser is what we can
readily understand, but that there should be those who do labour in the work of religion and yet
never succeed is surely not a little remarkable. Strange, however, as it may on the first view
appear, the case is by no means uncommon. It will, then, be useful to investigate the causes of
this. We may lay it down for a certain truth, that it is not owing to anything unattainable in the
object itself.
1. The knowledge which is necessary to salvation is open to the most ordinary capacity. The
great leading truths of the Bible are plain and simple, and, where the mind is in a right
disposition, are easily understood.
2. The knowledge of the truth is not unattainable, because we have the promise of Christ
that it shall be imparted to every one, be his condition what it may, who is sincere in
seeking it. Without Divine illumination it is impossible for any human being to become
wise unto salvation. But this illumination God is willing to pour upon the minds Of all
who call upon Him for that purpose. The causes of their failure are to be traced entirely
to themselves.
(1) One great cause of their coming short of saving knowledge is this--that they do not
seek it in the right way. In the Bible Gods will is revealed to us, but to understand the
Bible, and to derive effectual and saving information from it, we must have recourse
to the Author of the Bible. But this method the persons of whom we are speaking do
not pursue. Reason, with them, is all-sufficient. Reason, they think, is equal to the
investigation of every subject; and the consequence is, that what reason cannot
account for, what reason cannot comprehend, they refuse to admit. The meek will
He guide in judgment; and the meek will He teach His way.
(2) Another reason why men, though continually learning, come not to the knowledge of
the truth, is that they make a wrong use of the means of knowledge; that is, they
mistake the means for the end--they mistake the means of religion for religion itself.
They have hitherto satisfied themselves with the performance of the outward duties
of prayer, reading, and hearing, without ever looking further; without ever asking
themselves seriously, What do we these things for? Have the ordinances of religion
produced in us any of the effects for which they were designed?
(3) The secret love of sin is another obstruction to the attainment of saving knowledge
God tells the house of Israel that He will not be inquired of by them because they set
up their idols in their heart, and put the stumbling-block of their iniquity before their
face. If any man will do His will he shall know of the doctrine whether it be of God.
The secret of the Lord is with them only that fear Him.
(4) They refuse to obey their convictions. They do not act up to the light they possess. (J.
Boucher, M. A.)
Caution against enticement from the truth
1. I wish this were not the sin of silly men as well as of silly women, to be always learning, yet
never come to the knowledge of the truth; how many are men in years, yet children in
understanding (1Co 14:20). And when for the time they might have been teachers, they
had need to be taught the elements of religion (Heb 5:12). Though the knowledge of the
best in this life be imperfect, and we are always learners here, yet we must strive toward
perfection and not always stick in the place of bringing forth (Hos 13:13); nor be like a
horse in a mill, still going round in the same place; or like a picture that grows not, but is
the same now that it was twenty years ago. Such barren trees are nigh to cursing (Luk
13:9), and such unprofitable learners are left by God justly to the power of seducers, as
malefactors are to jailers. This is the true cause of all those errors and sins amongst us
(Psa 95:10; Jer 9:3; Mat 22:19). As for ourselves, let us inquire for the good way, and
when we have found it, sit not still, but be walking from knowledge to knowledge, from
grace to grace, and from strength to strength, till at last we come to our celestial Sion.
2. Since seducers are so ready to seduce women, how careful should that sex be to shun
conversing or disputing with them. Let every one know his own strength, and, if he be
wise, keep within his own bounds.
3. Since women often are Satans instruments, by which he seduceth many, take heed of
women; let not those syrens enchant thee so as to leap into the depths of errors. Consider
how many of thy betters have fallen by them. Whosoever they be that seek to draw thee
from thy God, let thy heart and thy hand be against them (De 13:6; De 13:8-9). (T. Hall,
B. D.)

Unsanctified education
There is a right and wrong way of looking at everything. As a rule, whatever is most valuable
in its use is most harmful in its abuse. The keener the surgeons knife, the more serviceable it is
in skilled hands, but the more dangerous in hands unskilled. Education--learning--is of the
utmost value, rightly acquired and rightly used. Misapplied--used as an end, not a means--it is a
cogent factor of evil.
1. It is unsatisfactory and embittering. As a man who ascends the mountain-side far enough
to enter the blinding mists, but not far enough to overlook them, so is the man of godless
learning.
2. It destroys the humility and childlike simplicity so essential to a knowledge of real truth.
3. It is inefficient to cleanse from sin. Science, philosophy, all the learning of all the schools
cannot, with out Christs atonement, regenerate sinful man. Give us, then, education; but
let it be complete, as far as it goes--moral building up as well as intellectual. Cried
Grotlus, the eminent historian, on his death-bed: Ah! I have consumed all my life in a
laborious doing of nothing. I would give all my learning and honour for the plain
integrity of John Urick--a poor man of remarkable piety. (Homiletic Monthly.)

Resultless study
What would be thought of a chemist who should conduct an experiment day after day, making
a number of little variations in his method, but always withholding the deciding element from
the crucible, or else persistently refusing to look at the result? Or what would be thought of a
merchant always reckoning up his figures, but never writing down the final sums? Or what of a
captain who should sail his ship in a circle? Or of a traveller always on the road, never reaching
home or inn? (A Raleigh, D. D.)
Activity without progress
Two sailors happened to be on a military parade-ground when the soldiers were at drill, going
through the evolution of marking time. One sailor, observing the other watching the movement
of the company very attentively, with eyes fixed and arms akimbo, asked him what he thought of
it. Well, Jack, replied his comrade, I am thinking there must be a pretty strong tide running
this morning, for these poor fellows have been pulling away this half-hour, and have not got an
inch ahead yet.
No further on the road
How wise I am! cried the finger-post to a willow-stump by his side. Are you? said the
willow. Am I? indignantly retorted the post. Do you see my arms? Are not the name to the
great town, and road to it and distance from it, plainly written there? Ah, yes! said the willow.
Then you must acknowledge how superior I am to you. Why! I am a public teacher. True,
indeed, answered the willow, and learned you are; but, as to wisdom, I see little difference
between you and me. You know the way to the city, I believe, and are the means of enabling
many to find it; but here you have stood these twenty years, and I dont see that you have got a
step farther on the road than I have, who dont profess to understand anything about it.
(Original Fables.)

2TI 3:8-9
As Jannes and Jambres withstood Moses.

Jannes and Jambres

I. THE NATURE OF THE OPPOSITION OFFERED BY THESE MEN TO MOSES. You do not find that they
tried to make light of the miracles of Moses, or call in question their genuineness, or anything of
the sort. No, they simply tried by imitations to depreciate the value of the real. They so
surrounded the true diamond with cut glass copies that in the eye of an undiscerning public it
was difficult to tell the difference. This is the kind of resistance the Church has to struggle
against in the present day. The old, rough, brutal, physical opposition has passed away. It would
be folly on the part of Satan to try and use such weapons now. Like a skilful angler he suits the
fly on his hook to the season of the year. Variety, if not pleasing, is profitable to him in this
respect. Having failed to do away with Christians, he now seeks to make the whole world
Christian after his sort. Stamping out the genuine having proved an utter failure, he now seeks
to swamp them with imitations of his own manufacture.

II. THE INFLUENCE OF JANNES AND JAMBRES. Jannes and Jambres wield an immense power in
the present day, and it is no use shutting our eyes to the fact. Jannes is not to be got rid of with a
laugh, nor Jambres with a smile of indifference. Their existence is a source of constant danger,
and their presence in the professing Church does more to paralyze its testimony than all the
outward opposition and persecution it has ever met. This form of Satanic resistance is an awful
proof of the deep-sightedness of the great adversary. He knows that nothing can possibly deaden
the power of the Churchs testimony more than flooding it with a number of cold formalists, who
in the eyes of the world can do as much as the genuine Christian. And then when the world
detects they are but shams and finds that it has been deceived, so much the better for him, for he
knows that the whole Church will be judged by the impostors, and all put down as belonging to
the same family. Counterfeits destroy confidence. This is true in everything. It is unprincipled
rogues that make it so hard for honest men to get their bread. It is quackery that keeps the true
medicine out of the field. It is bubble joint-stock companies that eat out all commercial trust,
and make the very name to many a synonym for fraud. Everywhere the true and real are
suffering through the influence of the false and base imitations. I have heard an anecdote
somewhere that so exactly sets forth the idea I have in my mind I cannot but tell it. One
gentleman made a wager with another that if he stood on London Bridge with a tray full of
sovereigns and offered them to the public for sixpence each, he would not sell half a dozen of
them in the day. All day long the man cried out, Real sovereigns for sixpence, and declared
with all earnestness that he could guarantee their genuineness. Of course no one believed him
and he sold none. Why? Because the public had so often seen sham sovereigns for sale that it
never doubted they were the same. The gilt having come first had destroyed all faith in the gold.
Just so in the spiritual world. The existence of Jannes and Jambres eats out all faith in the
reality of any Christian life.

III. THE END OF THEIR RESISTANCE. They were put to shame (see Ex 8:18). Ah Jannes, it must
have been a bitter moment when you stood convicted before all of being an impostor! How
complete the collapse of their pretensions. So shall it he with their followers of to-day. This Paul
most distinctly states in the verse following our text, But they shall proceed no further: for their
folly shall be manifest unto all men as theirs also was. Folly? No other word could better
describe their resistance. The hypocrite is of all fools the greatest. He is almost certain to be
unmasked in time, and even should he carry on the horrible deception unto the last, what shall it
profit him when God calleth for his soul? Now just as Jannes and Jambres failed to do all that
Moses did, so there are some things that the mere formalist can never accomplish. I will but
mention two.
1. He has no power to bear trouble with joyfulness. His whole life being one of externals,
when he is driven by force of circumstances to seek his joy in the life within, he fails, and
fails utterly, for there is no life there. A sham Christianity withers up in days of trouble. It
has no arms to put beneath a man when the dark waters of sorrow roll and surge around
him. No, it can do none of these. It fails like the magicians when needed the most. The
form may do for bright and sunny days when sorrow and sickness are unknown, but it
requires the power to triumph in the winter night, and to take joyfully the spoiling of
the goods. Put a Jannes or Jambres amidst a number of anxious souls, and tell him to
speak to them and point them the way of peace. See how he fails.
2. If not, I pray you to remember that Jannes and Jambres were included in the doom of the
Egyptians. When the angel of death walked through the streets of Egypt, there was no
exception made. The form of religion does not save--the appearance of piety is of no
avail. (A. G. Brown.)

Men must guard against error

This must teach us to keep our judgments pure, and our understandings clear, for it is our
guide, and if that mislead us, we must needs fall into the ditch. Corruption in judgment (in some
respects) is worse than corruption in manners, especially when the mind hath been enlightened
with the knowledge of the truth; for this is the root of those corrupt manners that are amongst
us. In the time of the Law, the leprosy in the head was of all other leprosies the most dangerous
and destructive; the man that had it in his hand or feet was unclean, but if it were in his head
then he was to be pronounced utterly unclean (Lev 13:44). Hence the Scripture gives so many
caveats against errors and erroneous ones (De 13:3; Php 3:2; Col 2:8; 2Pe 3:17; Mat 7:13).
Beware of false prophets; the word implies a diligent study and singular care, lest we be caught
by such subtle adversaries. Keep your judgments pure.
1. There have been false teachers in all ages to oppose the truth and the professors of it. As
 Jannes and Jambres here oppose Moses, a meek, a learned, a faithful servant in all Gods
house.
2. That as the devil hath his Jannes and Jambres to oppose the truth, so God hath His Moses
and Aaron to uphold it. As the devil hath his domestic chaplains, so God hath His armed
champions; and as the devil raiseth up oppressors, so God sends saviours.
3. A corrupt head and a corrupt heart usually go together; no sooner are mens minds
corrupted, but presently it follows they are reprobate concerning the faith; and if once
men make shipwreck of faith, they will soon part with a good conscience too. Corrupt
principles breed corrupt practices; and corrupt practices teach men to invent corrupt
principles. Be sure, then, to keep your heads free from error, if ever you would have your
hearts and hands pure from sin.
4. That false teachers are very dangerous persons--they are not such meek, innocent,
harmless persons as some imagine. The apostle here tells us that they are impudent,
fraudulent, resisters of the truth, men of corrupt heads, hearts, and hands; and what
could he say more unless he should call them devils? and so he doth (2Ti 3:3), in the last
days, men, especially seducing men (for all these nineteen sins are applicable also to the
false teachers of the last times, as appears by the context (2Ti 3:5-6). These study to
please men, and therefore they are no servants of Christ (Gal 1:10), all their fine speeches
are but like poison given in honey, which destroys more swiftly. They set a gloss upon
their false tenets as tradesmen do upon their bad stuffs to make them sell the better.
They can cite Scripture to draw you from Scripture, and tempt you to be irreligious by
religious arguments misapplied. This is the devils great masterpiece which he hath now
upon the wheel, he carries his deadliest poison in a golden cup (Rev 17:4).
5. They wrest and abuse the Scriptures for their own ends. They do violence to the Law (Zep
3:4), they wrest and wring it, they add, they detract, they change the sense, they set it on
the tenters to fit it to their fancies, they turn it this way and that way as may best serve
their purposes; they set it on the rack, and so make it speak what it never thought. They
compel the Scriptures to go two miles, which of themselves would go but one. They deal
with them as chemists do with natural bodies, which they torture to get that out of them
which God and nature never put into them (2Pe 3:16).
6. They seek their own glory, not Gods. They cry up nature, and decry grace, they cry up a
light within them (which is no better than darkness), and cry down Gods word without
them. Simon Magus sets up himself instead of God (Act 8:9-10), they drive at self in all
their actings (Rom 16:18; 2Pe 2:3; 2Pe 2:14). Impostors are always great self-seekers.
These are contrary to Gods faithful ministers. (T. Hall, B. D.)

Resistance of the truth

1. Its weapons.
2. Its sworn comrades.
3. Its stubbornness.
4. Its final fate. (Van Oosterzee.)

Bounds set to spread of error

As God set bounds to the sea, saying, Hitherto shall ye come but no further, and here shall thy
proud waves be stayed (Job 38:11), so He limits the malice and madness of men how far they
shall prevail; He only can stop these seas of error, and bound these floods of false doctrine which
are ready to overflow the face of the world. (T. Hall, B. D.)
Deceivers subject to providence of God
Our comfort is that both the deceivers and the deceived are ordered by the providence of God
(Job 12:16); He sets down the time when they shall begin, and limits them how long they shall
continue, He orders how far men shall deceive, and to what height they shall come and prevail,
and when to stop them, that they may proceed no further: for as the maliciousness, so the
deceivableness of men would know no bounds if God did not bound it; but because He doth,
therefore though they would, yet they shall proceed no further. No man can do good till God
assist him, and no man shall do hurt when God will stop him (Rev 20:3). (T. Hall, B. D.)

Heresies short-lived
Heresies are seldom long-lived--such meteors last not long, such mushrooms soon vanish;
witness Becold, Knipperdolling, Phifer, etc. Though for a time they may deceive many, yet in a
short time God discovers their hypocrisy to their reproach. (T. Hall, B. D.)

Error vanisheth, truth increaseth

Heresy is like a cloud which for a little time darkens the Church, and then vanisheth. But
truth, though it meet with opposition at first and hath few followers, yet increaseth and prevails
against all opposition. It hath its plus ultra, it is perpetual and endures for ever. (T. Hall, B. D.)

Impudent error near its end

Pride and impudence, they do not only preach but print their blasphemy: a sign their end is
near. Smoke, the higher it riseth the sooner it is scattered (Psa 68:1-2). (T. Hall, B. D.)

The fall of error

They shall fall--
1. Irrecoverably.
2. Easily.
3. Suddenly.
4. Surely. (T. Hall, B. D.)

False teachers exposed

Observe, that God will overthrow false teachers, by discovering their coverings and making
known their delusions to the world. As a disease discovered is half cured, so an error discovered
is half conquered. Usually before God overthrows wicked men He discovers their vileness first,
that the glory of His justice may be the more apparent, and His people may come out from
amongst them. (T. Hall, B. D.)

A faithful ministry the best safeguard against error

When the sun ariseth the clouds scatter, and where the Son of Righteousness is powerfully
preached and published, heretics hide themselves, and dare not make that open sale of their
wares as they do in dark corners. Let us therefore pull off their masks of liberty, their sleeves of
sanctity, and their trappings of hypocrisy: let us expose their error, stripped and naked in their
own natural deformity, and they will soon be exploded by all, so that they shall proceed no
further. (T. Hall, B. D.)

Error utilised and subjugated at last

 He is infinitely just, though His ways be secret and full of darkness to us, yet they are always
just. When clouds and darkness are round about Him, then righteousness and judgment are the
habitation of His throne (Psa 97:7). He can make a medicine of the poisonous oppositions of
wicked men, their malice shall be as horse-leeches to suck out the bad blood, as a file to take off
the rust, as rubbish to cleanse the vessel and wash away the filth, and as a touchstone to try the
graces of His children. And though His providences seem to cross His promises, yet wait the
conclusion, and you shall see and say He hath done all things well. We see in a clock though the
wheels run cross and contrary one to another, yet they all conduce to the going of the clock.
Josephs imprisonment is the way to his preferment, and Jonahs drowning was the means to
save him from drowning. We must not judge of Gods actions before they be formed and
finished. (T. Hall, B. D.)

Their folly shall be manifest unto all--

The efficiency of the Divine government seen in the limitations of
wickedness
1. This is seen in the manifest folly of sin. Sin is always folly, but this is not always made
manifest in the course of human affairs. But Gods government is such that, though the
folly of sin be not in every case made manifest, it is always made clear that God thwarts
the designs of wicked men, no matter how ingenious they may be. Men play the knave,
only to show themselves fools. Their deeds ever pass in review before the never-closing
eye of Him who holds every destiny in His hand. Under every wise system of government
sin is demonstrated to be folly, though it may not always be exposed.
2. One of the declared principles of this effective government is, that crime shall be its own
warning. There are earnests of penalties and promises of penalties, no less pronounced,
in every-day life, than in the written moral code, the latter to follow us hereafter. The
trial and punishment of law-breakers remain unfinished here, though there are generally
enough admonitions to associate sin with approach ing danger. Owing to the cross-
workings of law upon law, here the danger is not so apparent; but the Divine economy
marks its criminals before they are arraigned.
3. Sin is often limited by exposure, pain, and special judgments, so that God Him self
becomes the greatest restraint. Destruction of Sennacheribs army.
4. Divine grace often limits sin in action. Conversion of Paul.
Lessons:--
1. If there is a limit to wickedness, and to wicked men, in their course, there must be a limit
to individual sins. The believer has to struggle more or less with sin while in this world,
but there will be an end of all that conflict.
2. Living under such a government, how unwise to lead wicked lives l
3. The Christian can be faithful and energetic in his work. Sin is sure to fail, and
righteousness to succeed. (W. M. Barbour, D. D.)

The true nature of scepticism

Some time ago I was a little alarmed at the stealthy progress which that accursed system--
secularism--was making in Lancashire. But God settled it. God sent us the cotton famine; that
settled it: and secularism has never rallied since. When the secularists used to come out to meet
us, they said to the people, Dont listen to these men; all they want is your money. All their talk
is about the next world. They do not care about this. They do not care about your having food,
clothes, and healthy homes. And thus we were taunted everywhere. Then occurred the outbreak
of that terrible cotton famine. Where were the secularists then? Like the Arabs of the desert,
they folded up their tents and silently stole away. And they who had said it was their special
mission to deal with temporalities, forgot all temporalities but their own, and came up to
London to lecture upon anything--admission threepence. (C. Garrett.)

Manifest folly
Dr. John Hall, in one of his sermons, compared the attacks of infidelity upon Christianity to a
serpent gnawing at a file. As he kept on gnawing, he was greatly encouraged by the sight of the
growing pile of chips, till, feeling pain and seeing blood, he found that he had been wearing his
own teeth away against the file, but the file was unharmed.
The folly of opposition to Christ
You have heard of the swordfish. It is a very curious creature, with a long and bony beak or
sword projecting in front of its head. It is also very fierce, attacking other fishes that come in its
way, and trying to pierce them with its sword. The fish has sometimes been known to dart at a
ship in full sail with such violence as to pierce the solid timbers. But what has happened? The
silly fish has been killed outright by the force of its own blow. The ship sails on just as before,
and the angry swordfish falls a victim to its own rage. But how shall we describe the folly of
those who oppose the cause of Christ? They cannot succeed; like the swordfish, they only work
their own destruction. (G. S. Bowes.)

Error cannot stand

Error is a palace of ice, which at last must melt and tumble down necessarily, when but one
ray of the sunlight of truth penetrates it. (Van Oosterzee.)

The gospel and its enemies

Luther hoard one day a nightingale singing very sweetly near a pond full of frogs, who, by
their croaking, seemed as though they wanted to silence the melodious bird. The Doctor said,
Thus tis in the world; Jesus Christ is the nightingale, making the gospel to be heard; the
heretics and false prophets are the frogs, trying to prevent his being heard. (Table Talk.)

2TI 3:10-11
But thou hast fully known my doctrine, manner of life.

Apostolic imitation
1. Doctrine.
2. Conversation.
3. Purpose.
4. Faith.
5. Long-suffering.
6. Love.
7. Patience.
8. Persecutions.
9. Afflictions. (T. Hall, B. D.)

Precedents better than precepts

 Now since we are more easily led by precedents than by precepts, the apostle propounds his
own example for our imitation, wherein we have the lively pattern and portraiture of a faithful
pastor, whose office it is not only to preach sound doctrine, but also to practise what he
preacheth in his own life, that so he may be able to speak from the heart to the hearts of his
people, and may not bring his food as birds do to their young ones--in their beaks, not in their
breasts. (T. Hall, B. D.)

The example of superiors powerful

In that Paul propounds his own example for Timothy to consider and follow. That the pious
example of the godly must be imitated by us. Younger ministers especially must observe the
doctrine and conversation, the pious ways and walking of the elder and graver ministers, and
must follow them. Aged Paul propounds his virtues to young Timothy for imitation. Many young
men praise the gravity, solidity, wisdom, industry, mortification, and self-denial of ancient
ministers, but they do not follow them. They deal by them as the world doth by honesty, they
praise it, but they never practise it. As Gideon said to his soldiers (Jdg 7:17), Look upon me, and
do likewise; so you that are young and unsettled, rash, and conceited, look upon the doctrine,
discipline, hair, habit, ways and works of the holy, and the grave; follow them now you are
young, and then you will be good long. Great is the power of the example of superiors. (T. Hall,
B. D.)

A copy to write by
God hath set them before us as our copy to write by, and our pattern to live by, and we must
answer not only for sinning against the light of the word, but against the light of good example
also. It will be one day said, You had such and such to go before you in paths of piety, and yet
you would not follow. The faithful are called witnesses (Heb 12:1; Rev 12:1-17.). Now if we walk
contrary to their light they will witness against us, as Noah and Lot did against the sinners of
their age; but if we walk answerable to their light they will witness for us. Their practice may
comfort and confirm us in Gods way; they declare the possibility of obtaining such a grace, and
make it thereby the more easy, when we have seen it done before us. If a man have a torch to
light him in a dark and dangerous path, how glad is he: the godly shine like lights in the midst of
a crooked generation (Php 2:15-16), their life is a commentary on the Scripture. Now since the
nature of man is apter to be guided by example then precept, therefore God hath prepared
abundance of glorious examples for our imitation, and thus the saints that are now at rest and
triumphant in glory, their lives are to be our looking-glasses to dress ourselves by, our compass
to sail by, and our pillar of a cloud to walk by. (T. Hall, B. D.)

We must come up to the best patterns

We can have no excuse in these days of light if we come not up to the best patterns, because
we have more of the spirit, more light, and more clear manifestation of God than they had. (T.
Hall, B. D.)

The best patterns defective

The saints have had their failings, and the best have a great deal of the old Adam in them.
They are pillars of cloud for us to walk by, but this cloud hath its dark part, which if we follow we
shall fall as they did. There are four sorts of actions which the Scripture tells us were done by
saints. (T. Hall, B. D.)

Both doctrines and graces must be good

 Our Saviour by the truth of His doctrine proved Himself to be sent of God (Joh 7:16-18; Joh
12:49-50). Paul commands Timothy to keep the pattern of wholesome words (2Ti 2:13), and
Titus must be careful in appointing ministers for the Church, to choose such as hold the faithful
word (Tit 1:7; Tit 1:9). Moral virtues may be found with a false faith; let not those apples of
Sodom deceive you, for as there may be good doctrine where the life is bad, so there may be false
doctrine where the life is seemingly good. Look, therefore, in the first place to the doctrine, and
in the second place to the virtues which seem to commend it. So doth Paul here; first he tells you
his doctrine was sound, and now he comes to declare his graces, and how he lived. (T. Hall, B.
D.)

Patience in ministers
A little patience will not do, for we have no little enemies to oppose us--it must be all patience
and all strength. This also is a virtue very requisite for a minister, who hath to do with all sorts of
men; some are dull, some froward, some weak, some wayward; so that without patience there is
no good to be done. It is for pusillanimous spirits to be always murmuring, complaining, and
seeking revenge. The weakest creatures are most vindictive. This is an ornament of great worth,
not only in the sight of man, but also of God (1Pe 3:4). Without it we are unfit for duty, as the
troubled sea unfit for voyage. Without it we double and increase our burthens; like a wild bull in
a net, or the untamed heifer, we may gall our necks, but never break the yoke. Without patience
no grace is perfect, faith hath but half its strength, and hope is feeble (Jam 1:4). By our patience
we please God, displease the devil, rejoice the angels, and many times melt and convert our
enemies. By this means we heap coals of conversion or coals of confusion upon their heads
(Rom 12:20). This will keep us good in a bad condition, so that a man enjoys himself when he
hath nothing else; and though he have nothing, yet is as one that possesseth all things. The
consideration of this made Tertullian to cry, Farewell all, so I may but get patience. (T. Hall, B.
D.)

Christian consistency
Paul did not pull down by his living what he built up by his preaching. (M. Henry.)

Life an eloquent sermon

Of Donnes romantic career it has been said that his life is more poetical than his poetry. We
might without exaggeration adapt this epigram to his preaching, and say that his life was a
sermon more eloquent than all his sermons. If, then, I were asked to describe in few words the
secret of his power as a preacher, I should say that it was the contrition and the thanksgiving of
the penitent acting upon the sensibility of the poet. (Bp. Lightfoot.)

The preaching that tells

There is a legend which tells how a saint once in vision saw a band of Franciscan friars
standing round Jesus in heaven. He noticed that the lips of each were crimson. He asked the
meaning of this, and to him the Lord said, These are the great preachers of my Cross, for the
story of My redeeming love only comes with power over lips that are red with My precious
blood. Yes; the preaching that will save preacher and hearers is the preaching that comes from
crimson lips. (British Weekly.)

The stimulus of example

The other evening a gentleman told me that he went into the room where his son was taking
lessons in singing, and found the tutor urging the boy to sound a certain note. Every time the lad
made the attempt, however, he fell short, and his teacher kept saying to him, Higher! higher!
but it was all to no purpose until, descending to the tone which the boy was sounding, the
musician accompanied him with his own voice, and led him gradually up to that which he
desired him to sing; and then he sounded it with ease. (W. M. Taylor, D. D.)

Example is a living law, whose sway

Men more than all the written laws obey.
(Old Poet.)
Example is the school of mankind, and they will learn at no other. (Burke.)

The power of a godly life

Whenever I read Scripture, a thousand atheistical thoughts were injected in my soul Being
in Mr. T, H.s house, a godly and prudent man, his company did me much good For the
universal carnality of professors, with their discouragements, living so short of their principles,
did much help forward my atheism, as it made me think that a saint was but a fancy; but truly I
thought mine eyes saw something of a saint and New Testament spirit in him, and was
something persuaded, by feeling his holiness, his cheerfulness in God, and his deep reach in
spiritual mysteries, that there was a God, and a holiness attainable. (Life of James Fraser of
Brea.)

Cassock and character

I like that remark of Whitfields, when some one of a bad character wondered how he could
preach without a cassock. Ah, he said, I can preach without a cassock, but I cannot preach
without a character. (C. H. Spurgeon.)

Pauls path of suffering

The path of suffering of the apostle Paul a revelation--
1. Of the power of sin which pursued him.
2. Of the greater power of faith which sustained him.
3. Of the omnipotence of the Lord who delivered him out of all. (Van Oosterzee.)

Commands should be enforced by example

During the siege of Sebastopol Gordon was one day going the round of the trenches when he
heard an angry altercation between a corporal and a sapper. On inquiring the cause, he learnt
that the men were instructed to place some gabions on the battery, and that the corporal had
ordered the sapper to stand on the parapet, where he would be exposed to the enemys fire, and
to place the gabious, while he, perfectly sheltered, handed them up from below. Gordon at once
jumped upon the parapet, ordering the corporal to join him, while the sapper handed them the
gabions. When the work was done, and done under the fire of the watchful Russian gunners,
Gordon turned to the corporal and said, Never order a man to do anything that you are afraid
to do yourself.
Wicked men hate the good
All wicked men hate the good, as all wolves do the sheep. (T. Hall, B. D.)

Persecution beneficial
Such shakings make way for Christ (Hag 2:7). The Church, like a quick-set hedge, grows the
thicker for cutting, this vine is the better for bleeding, and this torch burns the better for
beating. The more Pharaoh oppressed the Israelites the more they increased (Ex 1:12). (T. Hall,
B. D.)

Deliverances, to be noted
Not only our dangers, but also our deliverances must be observed and recorded by us. (T.
Hall, B. D.)

2TI 3:12
All that will live godly in Christ Jesus shall suffer persecution.

A Christian is not a favourite with the world

Who can help admiring the frankness of Scripture? It shows us the difficulties as well as the
enjoyments of religion; the sacrifices it requires, as well as the rewards it insures. This is
perfectly just, and in every way profitable.

I. THE LIFE DESCRIBED. It may be taken with two distinctions.

1. It is not merely a moral life, but a godly one. We by no means depreciate morality. A man
cannot be religious without being moral, but he may be moral without being religious. It
is well to be a good master, a good neighbour, a good subject--but how are you disposed
towards God?
2. It is not merely a godly life, but a Christian one. We are not only to live godly, but to live
godly in Christ Jesus; i.e., in all our religious concerns--To be governed by the
revelation of Jesus Christ--To be conformed to the example of Jesus Christ--To be
actuated by the grace of Jesus Christ--And to depend on the mediation of Jesus Christ.

II. The condition announced as the consequence of the life described. Shall suffer
persecution.
1. That ever since the Fall there has been an irreconcilable enmity between the seed of the
woman and the seed of the serpent; that man being alienated from the life of God,
loves nothing that reminds him of God; that the tempers and actions of the righteous
necessarily reprove and upbraid the wicked; that their endeavours to save disturb them
in their sins; that the gospel condemns the worldly as well as the vicious, and the formal
as well as the negligent; that, as there is nothing in Christianity that flatters sin, so there
is nothing that flatters self; and that every man is naturally as self-righteous as he is
depraved.
2. To this we may add another source of the inevitableness of persecution. It is taken from
the Christian himself. Suffering is necessary for his trial and his triumph. Without this
how could he prove that he loves God better than friendship, reputation, wealth, or life?
How could he overcome evil with good? It is warfare that makes a good soldier. A
Christian is like the firmament, and it is the darkness of affliction that makes his starry
graces to shine out. He is like those herbs and plants that best effuse their odours when
bruised.
Concluding reflections:--
1. There are some who suffer persecution that do not live godly in Christ Jesus. The people
of the world cannot easily distinguish between the form of godliness and the power,
 and therefore the pretending and the sincere frequently fare alike. The hypocrite loses
heaven for the sake of earth, and earth for the sake of heaven, and is of all creatures the
most miserable.
2. With what caution and prayer should we assume a profession of religion!
3. If any man suffer as a Christian, let him not be ashamed, but let him glorify God on this
behalf. It gives you an opportunity to prove your thankfulness for His goodness, and
your adherence to His gospel.
4. But what shall we say to persecutors? If you feel enmity against the godly, and would
injure them were it in your power, it is a token of perdition. You may now be placed
above them in circumstances; and may love to misrepresent and to vilify them. But their
Redeemer is mighty. He is near that justifieth them. He will plead their cause. He
that toucheth them, toucheth the apple of His eye. (W. Jay.)

Persecution of Christians by the world

The greater part of our sufferings are not distinguishable from the common afflictions of life;
and many of the trials that some foolish professors frequently charge on religion, religion would
teach them to avoid, if its admonitions were regarded. But, on the other hand, it must be
allowed--
1. That human nature is essentially the same in every age; and that a tiger may be chained
and not changed. Under every form of government the heart is deceitful above all
things, and desperately wicked. And where there is a strong active propensity against
anything (as, in this case, there must be against real godliness), it will show itself as
opportunity offers; and such opportunity there must be in a world like this.
2. That persecution admits of various degrees. It includes every kind of injury or vexation,
from a fiery stake to a scornful sneer. How often has genuine religion produced the loss
of friendship, or chilled the warmth of attachment into cold civility! Where power is
possessed, it is frequently exerted as far as safety or a regard to appearances will allow.
This is seen in the attempts of husbands, parents, and masters, to restrain from following
their religious convictions their wives, their children, and their servants. With regard to
relations, a Christian will sometimes find a greater trim in their affections than in their
frowns. Here is a mother, in all other respects tender and kind; she takes her daughter
aside, and weeps to think she should favour a doctrine everywhere spoken against.
3. If modern Christians frequently escape persecution, may it not be asked whether, in many
instances, it does not arise from their less fully exemplifying the spirit of their religion
than the primitive Christians did?
(1) The one is concealment. This is dastardly and mean. We should never be drawn out
of a corner by the praise of man, nor be driven into a corner by the fear of man.
(2) The other is accommodation. And it is awful to think how one doctrine and usage
after another has been given up! Christianity, says one, will never be received by Jews
and Mahometans, while you honour the Son as you honour the Father. It will never
be acceptable, says another, to men of taste and learning, till you abandon the
barbarous notion of the atonement and of original sin. Now, upon this plan, what
would be left after all the objectors were satisfied? Christianity allows of no
alteration. It needs none. The change required therefore is, where it ought to be in
the world. (W. Jay.)

A good man a good mark for the arrow

The better the man, the sooner persecuted; the devil shoots his arrows at the whitest marks.
(T. Hall, B. D.)

A good man a miracle of preservation

It is a miracle of mercy to consider how the lily subsists in the midst of so many briars and
thorns, how the Lords wheat grows in the midst of so many tares, how His doves live in the
midst of so many birds of prey, and His lambs in the midst of so many roaring lions. Were not
the Almighty her defence, those bands of ungodliness would soon destroy her. (T. Hall, B. D.)

God honoured by His suffering servants

Hereby we honour God, and so bring honour to ourselves. God hath much honour by His
suffering servants, when out of love to Him they can sacrifice their lives and estates for Him.
God glories in such; as He suffers in their sufferings so He triumphs in their conquests. (T. Hall,
B. D.)

Best when worst

God is pleased to reserve the sweetest manifestations from the bitterest afflictions. The
fountain runs most sweetly when the cistern is broken. When comforts are most needed they
will be most prized. The traveller in summer, when the sun shines, casts off his cloak, but in
winter, or when the wind blows hard, he wraps it closer to him. So when we bathe ourselves in
creature comforts we value not the promises of God, but when we are stripped of all then we
look after God. When the salt waters are dried up, then there are fresh springs in God. (T. Hall,
B. D.)

The good man happy in adversity, the bad man miserable in prosperity
See the happiness of a child of God. Take him at worst, and he is better than a wicked man at
best. The one in prosperity hath no joy, the other in adversity is full of joy. (T. Hall, B. D.)

Brave martyrdom
At Perth, in 1554, there were three male prisoners and one woman--Helen Stirk--put to death
for their adherence to the gospel of Jesus. The latter was taken to see her husband suffer before
she followed him. They embraced under the gallows. Husband, she said, we have lived
together many joyful days; but this day in which we must die ought to be most joyful to us both,
because we must have joy for ever. Therefore I will not bid you good-night. Certainly we shall
meet again in the kingdom of heaven. The executioners seized their prey, and she, too, was then
led away to be drowned. When she reached the waters edge she gave the child to a nurse, she
was hurled in, and the justice of the Church was satisfied.

2TI 3:13
But evil men and seducers shall wax worse.

Graduating in ungodliness
1. If we consider wicked men as they are in themselves, they are all strongly bent to
apostasy; every day they grow worse and worse. As godly men are graduates in Gods
school, growing from strength to strength, and from one degree of grace unto another,
till they become perfect men in Christ, every sermon makes them better, and every
 ordinance improves them. So wicked men are graduates also, and take degrees in the
devils school; they stand not at a stay, but they grow from evil to Worse. As he that is
righteous will go on and be more righteous, so he that is filthy will go on in his filthiness
(Rev 22:11). It is the proper character of wicked men that they fall away more and more
(Isa 1:5; Pro 1:22).
2. But secondly, let us consider them specifically and divisively for such evil men as are
deceivers and impostors, and these we see experimentally grow worse and worse. They
have no foundation to rest on; they know no stay when once they have passed the bounds
of the word, no more than a violent stream doth when it hath broke over those bounds
and bonds which before kept it in. Error knows no end; when once men forsake the way
of truth they wander in infinitum. As it is in logic, grant one absurdity and I will infer a
thousand, and as sin begets sin, blood toucheth blood, and one murder begets another
(Hos 4:2). So error is very fertile and prolific; it speedily brings forth a great increase.
One error is a bridge to another; ill weeds spring apace and spread far, when good herbs
grow thin and low. A little of this leaven will quickly sour the whole lump (Mat 16:6).
When once men begin to tumble down the hill of error they seldom rest till they come to
the bottom. (T. Hall, B. D.)

Deceiving others and being deceived in turn

They cozen others, and the devil cozens them, leading them into far greater errors; and so they
shall be punished on a double account.
1. Because they err themselves and resist the truth.
2. Because they have drawn others into error. The participle of the present tense notes their
assiduity and constancy; they make it their trade to deceive others: they are still
deceiving one or other with their smooth, flattering language. As God loves to employ
good men for the conversion of others (not that He needs the help of man, but), for the
exercising of the graces of His servants, and for the greater manifestation of His own
glory, so the devil, who is Gods ape, loves to deceive men by men. He hath his agents
and emissaries everywhere. As good men delight in converting others, so wicked men
delight in perverting others: as those would not go to heaven alone, so these would not
go to hell alone: and therefore they labour to make others twofold more the children of
the devil than themselves. (T. Hall, B. D.)

Satan the great deceiver

As thieves when they would rob a man draw him aside out of the highway into some wood,
and then cut his throat, so this grand deceiver and his agents draw men aside from the right way
of Gods worship into some bypaths of error to their ruin. The devil he is the cheater of cheaters,
and deluder of deluders; it is his constant trade, as the participle implies. And this is the reason
why many false teachers may die with boldness and courage for their opinions, viz., because they
are blinded and deluded by the devil; they think themselves martyrs, when they are grand
deceivers and grossly deceived. We had need, therefore, to pray for the Spirit of grace and
illumination that we may see the methods, depths, and devices of Satan and avoid them. (T.
Hall, B. D.)

Worse and worse

Things alter for the worse spontaneously, if they be not altered for the better designedly.
(Bacon.)

Being deceived
 A man may tell a lie till he believes it to be the truth. (J. C. Gray.)

Self-deception
Mr. Robert Sutcliffe, a member of the Society of Friends, travelling in America early in the
present century, had a tough argument with a man engaged in the slave trade, of whom he says:
At length, being hard pressed, he gave up the point in a good deal of warmth, with this
remarkable declaration: Why, sir, you cant suppose that the Almighty looks so narrowly into
our actions as you do. (Leisure Hour.)

Changed by sin
Allowed sin always masters a man in time. The man may loathe his master, yet he obeys him;
he may fear his master, yet still he does his hateful bidding. But there is here an awful warning
as to the sure change of the very being of a man under the once invited presence and the
permitted occupation of the forces of evil. The man himself changes--imperceptibly at first to
himself--others see it. He is often unaware of it himself, till the last stages are reached. It must
be so--there must be a change. If you think there is no such thing as standing still in life--in
spiritual, in natural life. As the solid tower reels and sways beneath the crashing of the ringing
bells, so there is movement even in the most solid, calm-seeming life. (Canon Wilberforce.)

Development of evil
Secular history tells us that when Tiberius (Luk 3:1) became emperor of Rome, he was
remarkable for his kindness, amiability, and moderation. But he became one of the most wicked
and cruel of tyrants. Nero, too, was so affable and kind in early life, that he was quite popular at
the beginning of his reign; but he afterwards caused his mother, his wife, his old tutor Seneca,
with multitudes of Christians and others, to be put to death, many of them in excessively cruel
ways; and he was guilty of such other enormities, that his people at length conspired against
him, when, to escape their malice, he killed himself in the thirty-first year of his age.
Robespierre, the tyrant, and the leading spirit during the reign of terror in Paris, through
whom thousands of both his friends and foes were slaughtered or subjected to the greatest
cruelties, was, in private and early life, amiable and kind. He once, when young, resigned his
situation as a member of a criminal court, because he had such an objection to the barbarity of
capital punishment, which he characterised as base assassination. The devil and his angels,
Cain, Henry Wainwright, etc., show to what evil an immortal spirit may fall. Wherefore avoid
bad company, give up evil or doubtful habits, get Gods restraining, converting, and preserving
grace. (H. R. Burton.)

Productivity of sin
Referring to the terrible productivity of sin, Mr. Varley once mentioned that when in
Tasmania, he had heard of a snake recently killed there which had given birth to thirty-seven
young ones. But, said he, quoting Joseph Cook, sin is an eternal mother.
Progressiveness of sin
A gentleman was walking with a friend one day through his beautiful grounds, when they
came to a fine large tree which was decayed to the very core. That tree, said the proprietor,
was destroyed by a single worm. A short time since it was as vigorous as any of its companions,
when one day a woodworm was discovered forcing its way under the outer bark. A naturalist
who was at that time my guest remarked on seeing it that if left alone it would ultimately kill the
tree. It seemed so improbable, that the worm was suffered to remain. Gradually it bored its way
into the fibre of the tree, slowly but surely doing its work. The following summer the tree shed
its leaves much earlier than usual, and in the second season it was a dead, worthless thing. The
worm which seemed so very insignificant had found its way to the heart of the once noble tree
and destroyed its life. How forcibly do we see this same thing illustrated in the common walks
of every-day life. A young man is persuaded by his companions to take his first glass of wine. It
seems like a little thing, but it is the beginning of a course of degradation and eternal shame. The
clerk in the bank appropriates a few shillings of the funds entrusted to his care. One step leads to
another, until at last he is arrested and cast into prison as a defaulter. A boy begins to practise
little deceits at school or at home which, unless discovered and checked, will make him a base
and unprincipled man. Such is the destructive power of little sins when the continued
indulgence in them is practised.

2TI 3:14-15
Continue thou in the things which thou hast learned.

Service must be constant and faithful

Gods servants must continue constant in the truth received. They must not play fast and
loose, be off and on; but they must be still the same, like well-tuned bells, which have the same
note in foul weather as they have in fair (Job 1:21), we must hold fast the truth (1Th 5:21), abide
in it and walk in it (Rev 3:3).
1. This constancy is a note of sincerity, then are we Christs disciples indeed, when we abide
in the truth (Joh 8:32; Job 2:3), when no storms nor tempests can remove us from it, but
we stand like Mount Sion, which never moves, and, like seasoned timber, never warps
nor yields.
2. All the promises of heaven and happiness run only to such as are faithful to the death
(Rev 2:10), endure to the end (Mat 24:13), and continue in faith (Rom 2:7; Mat 10:22;
Col 1:22-23; Heb 3:6; Heb 3:14).
3. Lay a good foundation, dig deep; he that will build high, must lay levy. Our learning doth
not hinder but further the work of the Spirit in our souls. Timothy, that had a plentiful
measure of the Spirit (for he was an Evangelist), yet must give himself to reading and
meditation still. As Moses was faithful, and would not part with a hoof to Pharaoh, so we
must not part with a tittle of Gods truth to His enemies; for all truths, even the least, are
precious; truth is like gold, which is glorious in the ray and spangle, as well as in the
wedge. As it is in practicals, he that makes no conscience of little sins, will quickly be
drawn to greater; so it is true, and holds in doctrinals, lie that admits of a little error, will
soon be drawn to a greater. Though every truth be not fundamental, yet every truth is a
guard to the foundation, the outer skin of an apple lies remote from the heart, yet if you
pluck that off the heart will soon be rotten. The linger is not a vital part, but a gangrene
in the finger will, in a short time, reach to the very vitals and corrupt the blood with the
spirits. Not only the garment of truth, but the fringes thereof are useful, and must be
preserved (Num 15:38-40). We experimentally see that those who forsake truth, in
discipline, quickly fall to errors in doctrine. We shall hardly find a man that errs in the
one, to be found in the other. As therefore we must count no sin small, so we must
esteem no error small; for the least truth of Gods kingdom doth in its place uphold the
whole kingdom of His truth.
4. If you preserve the truth it will preserve you in the hour of temptation, as Solomon says of
wisdom (Pro 4:8).
5. It is a great honour to a person or nation to be the conservators and preservers of the
 truths of God. It is not only our duty, but our glory. There are many spiritual cheaters
abroad; the greater will our honour be in maintaining Gods truth against them all. Say
not I am but one, and a weak one too, but remember what great things the Lord did by
Athanasius and Luther. (T. Hall, B. D.)

The excellency of the teacher makes the doctrine the more taking
This we see even in human and moral learning, the Platonic doctrine grew famous because it
was professed by Socrates, and the Peripatetic by Aristotle. The scholars of Pythagoras did so
confide in the dictates of their master, that when any one asked them a reason of what they held,
they would give no other answer but Our master said so. Young ministers should suspect their
own judgments when they vary from a holy, aged Calvin Beza, and all the churches of God. As
young lawyers and physicians observe the principles and practices of the serious and grave
professors of their way, especially when grounded on maxims and rules of art, so should young
divines. It ill becomes a young raw physician to contradict a whole college of physicians, or a
puny lawyer a bench of judges, or a young divine a whole assembly of divines. (T. Hall, B. D.)

Continuance in the faith

I. The things in which we are to continue.

1. We must learn those things in which we are to continue.
2. The things in which we are commanded to continue are the things of which we have been
assured.

II. In what respects we are to continue in them.

1. WE MUST CONTINUE IN THE BELIEF OF THEM.
2. WE MUST CONTINUE TO PROFESS that truth which we believe.
3. We must continue in the practical improvement of the truth. What is the chaff to the
wheat? Such is every other doctrine to the doctrine of the Bible; and its energy and
effects are proportioned to its excellency, when it is received with faith and love. (G.
Lawson, D. D.)

The necessity of correct belief

Comprehensively, we may say that there are two things to be noticed in this passage: first, that
the proper use and end of all religious know ledge is the promotion of good conduct and
character; and, secondly, that there is a definite and important relation between certain truths
and certain moral results. The same fruits will not follow as well from one set of principles as
from another. Right belief has much to do with right conduct. Believing is the basis of all
instruction and education. Every parent, every teacher, every moralist, as well as every preacher
of righteousness, holds that human life and conduct will largely depend upon the things that
men are taught to believe. There has sprung up a popular notion that it makes no difference
what a man believes concerning religion if only he be sincere. There is just enough truth in the
phrase, in some of its applications, to make it plausible, and to give it currency. And so it has
come to be a proverb. When it is said, It matters little what a mans creed is if his life be right,
if it meant, It matters little what a mans head knowledge is, so that he is sound in his heart,
and by sincerity is intended, not sincerity in belief, but sincerity in life or godliness, a great truth
is expressed--a truth that is not enough recognised. In education it is of great importance what
sort of truth you employ, for some kinds of teaching are a great deal more likely to produce
godliness than others. But, whatever the teaching has been, if the man is a good man, however
strange it may appear that such a creed should have such a disciple, however far he may be from
the average results which ordinarily follow the teaching of such things as he believes, his
godliness is to be acknowledged in spite of the beliefs. There are thousands that are not half as
good as they ought to be, considering the things that they believe. A mans creed does not
necessarily make him good. And there are thousands that are better than their creeds. But
generally this maxim does not mean sincerity of life in the form of godliness; it means that it
does not matter what a man believes, so that he only believes it sincerely. The first question
then, that arises, is this: What are we to understand by a mans belief? Do we understand by it
simply those things of which he has an intellectual conception? Do they amount to a belief?
Truth that touches a man not merely through a cold perception, but through some warm feeling-
-that is the kind of truth the Scripture teaches to constitute belief. It may be intellectually
conceived; but no moral truth and no social truth is ever presented so as to be believed, unless it
be presented in such a way as to carry sympathy and feeling with it--and that is not the case with
all kinds of truth. Physical truths, scientific truths, do not touch the feelings, and do not need to.
Arithmetic deals with truths that have no relation directly, except with the understanding. They
never come with desire, sorrow, pity, or emotion of any sort. Bat all truths that relate to
dispositions in men, to moral duties--they never stop with the understanding, but touch the
feeling as well. A man cannot be said to believe a moral truth unless he believes it so that he
carries some emotion with it. And, in this respect, it makes great difference what a man believes.
Let us, then, look at this a little in the light of the experience of men in this world. In regard to
the truths of the physical economy of the globe, does it make any difference what a man
believes? Would it make any difference to a machinist whether he thought lead was as good for
tools as steel? Would it make any difference to a man in respect to the industries of life if he
thought that a triangle was as good as a circular wheel in machinery? In respect to the quality of
substances, the forms of substances, the combination of substances, and the nature of motive
powers, does success depend upon sincere believing or on right believing? Suppose a man
should think that it made no difference what he believed, and should say to himself, I wish to
raise corn, but I have not the seed; so I will take some ashes and plant them; and I believe
sincerely that they are as good as corn, would he have a crop of corn? What would his sincerity
avail? Take one thing further. There are affectional and social truths. Does it make no difference
what a man believes in respect to these? Is there no difference between pride, vanity, and
selfishness on the one hand, and tenderness, sympathy, and love on the other? As it is with the
lower forms of moral truth, so experience teaches us it is with the higher forms of moral truth.
There is a definite and heaven-appointed connection between the things a man holds to be true,
and the results that follow in that mans mind. All truths are not alike important, and all truths
do not show the effects of being believed or rejected with equal rapidity. There are many truths
which bear such a relation to our every-day life, that the fruit of believing or rejecting appears
almost at once. These are spring truths, that come up and bear fruit early in the season. There
are other truths that require time for working out their results. They are summer truths, and the
fruit of belief or disbelief does not ripen till July or August. Other truths, in respect to showing
the results of belief or disbelief, are like late autumnal fruits, that require the whole winter to
develop their proper juices. Thus it is a matter of great importance whether a man believes in his
obligation to God or not; whether he believes that he is sinful or not; whether he believes in the
necessity of the influence of the Spirit in regeneration. A mans belief is not the only thing that
works upon him. There is a great mistake in saying that as a man believes so is he, if you mean
that his character depends upon his belief in any technical theological truth. What a man is
depends in a great measure upon his father and mother, and brothers and sisters, and friends;
that is, it depends partly on the things that he believes, and partly upon the influences that are
working upon him in the family, in the society, and in the party to which he belongs. There are a
thousand and one circumstances that have much to do with what a man is; and his character is
not formed alone by his technical beliefs. Let us apply the foregoing reasonings and explanations
to the more important truths which we are appointed to preach. We preach, then, that this life is
a very transient scene; that we are strangers and pilgrims here; that we are started here to be
transplanted; that we are undergoing a process of education in this life with reference to a life to
come. We are taught in the Word of God that all men are sin-struck, and that every man that
lives needs the grace, and forbearance, and forgiveness of God, and moral renovation at the
hands of God. If a man believes that he is good enough, of course he becomes listless, and
heedless, and inattentive. If another man by his side believes that he is sinful, and needs to be
born again, with what a constantly quickened and watchful conscience must he needs live! and
how, with all his moral power, must he perpetually strive to live a godly life? Does it make no
difference what a man believes in respect to the character of God, the nature of the Divine
government in this world, its claims upon us, and our obligations under it? What, then, is the
application, finally, of this? It is just this: that, according to the tenour of the passage from
which our text is taken, it makes all the difference in the world which you believe in respect to
those truths that are connected with godliness--with purity of thought, purity of motive, purity
of disposition. You must believe right about them. If there are any truths to be indifferent about,
they are those that relate to your worldly good; and if there are any truths that you cannot afford
to be indifferent about, they are those that relate to your character, to your immortality, and to
the eternity that awaits you. Indeed, your character and destiny depend upon your beliefs in
truth. If, then, any of you have hitherto been reading the Word of God as a book of curiosity, I
beseech you remember that it is not made known to you for the purpose of curiosity. It is made
known to you to be your guide from sin, from sorrow, from earthly trouble, toward immortality,
and toward glory. Now when I sit in my house, where there is no gale, and with no ship, and
read my chart out of curiosity, I read it as you sometimes read your Bible. You say, Here is the
headland of depravity; and there is a lighthouse--born again; and here is the channel of duty.
And yet every one of you has charge of a ship--the human soul. Evil passions are fierce winds
that are driving it. This Bible is Gods chart for you to steer by, to keep you from the bottom of
the sea, and to show you where the harbour is, and how to reach it without running on rocks or
bars. Is is the book of life; it is the book of everlasting life; so take heed how to read it. In reading
it, see that you have the truth, and not the mere semblance of it. You cannot live without it. (H.
W. Beecher.)

Value of personal conviction

Without this subjective conviction of the heart, it would not have been possible for Timothy to
hold out in the things he had learned, amid so many persecutions. (Van Oosterzee.)

Continue
The capital word in this injunction is doubtless continue. Timothys teachers had been his
grandmother Lois, his mother Eunice, and the apostle Paul himself. From his childhood he had
been taught in the Scriptures, and now the apostle urges him to remain steadfast in his early
teaching. But was such an exhortation consistent with the greater light that would come to the
young learner as he grew older and increased in knowledge? Might he not have occasion to
change his beliefs, to revise his creed, as he made intellectual advancement? Let us see if he was
right. What relation should subsist between the things learned and the increasing light of
greater knowledge? It should be kept in mind that, notwithstanding much shifting of positions
in human thought, the essence of religion remains unchanged; it is fundamentally the same.
There are those who seem to think that greater light will revolutionise all our beliefs, and that
therefore it is folly to cling so tenaciously to the old orthodox positions in religion or anything
else. Suppose for a moment that this were true. Then there could be no certainty, no assurance.
We should not dare to pin our faith to anything in religion or science or common sense. Even
those mathematical truths that have been so confidently held as axioms would stand on an
insecure foundation, for who knows that further research might not shatter them, and raze to
the ground the proud superstructure? Besides, these progressive thinkers themselves, who
advocate certain theories with so much gusto, are guilty of folly; for, according to their own
hypothesis, new light may change their beliefs, and prove them but the phantoms of a day. Do
you see where this theory, that all our knowledge is in a fluctuating state, subject to constant
change, will land us? In the harbour of nowhere? Let those who will sail tor that port. Many of us
prefer a definite destination after the voyage of life is over, and a more reliable guiding star
while it lasts. But let us look around us for analogies. Are there not many things that abide amid
all changes? The zephyrs still blow softly on the blushing cheek, the storm still howls, the stars
still twinkle, the waves still roll and dash upon the shore, men still breathe and eat and sleep and
love, as they did in the olden times; that is, the fundamental things continue. And the like is true
of the principles of Christianity; amid all fluctuations the foundation of God standeth sure, and
we still have hope as an anchor of the soul, both sure and steadfast. (Christian Globe.)

Things learnt at school

1. First among these special lessons of a public school, I will place the value of time. I know
not how to express my sense of what we all owe to what I may call a life of compulsory
order. Every little duty of the day has, with us, its place and its time.
2. I will mention as one of the lessons of a place like this, the forming a right estimate of
yourselves. It is one of the greatest benefits of this kind of education, that it leaves you in
no doubt as to your comparative powers and attainments. Be not presumptuous, be not
arrogant, be not self-confident. Take a just, not a fanciful, estimate of yourselves, both
ways.
3. A third important lesson learned here is, the necessity and the power of adapting
yourselves to a variety of persons and circumstances.
4. A fourth lesson here learned is the meaning of a social as opposed to a selfish life.
5. There is a fifth thing taught here, as it can scarcely be but by a system of public education,
and that is the great lesson of the consequences of actions.
6. All these things are true, and capable of much enforcement, but I hasten to that chief
lesson of all, without which all else would be poor indeed--I mean, the Divine aspect of
life; its relation to God Himself through Christ, as our present help, our one hope and
object, the very stay and strength and life of our life. That surely is the meaning of all our
meetings for worship. (Dean Vaughan.)

Continue in the things learnt

What are the things that you have learnt--what are the lessons that I would write upon your
hearts in letters that the fire of experience shall bring to the light?
1. The dignity of work. Try to realise how much you owe to the labours of others who have
gone before you, and try to labour for others in your turn. Do not be mere triflers and
spendthrifts. Lay one stone, if it be one only, in the temple of human progress. Seek to
learn something and to do something that is good.
2. The sovereignty of conscience. The age in which we live is democratic. Vox populi vox
Dei is its watchword. Let me warn you against that great and fruitful error. There is no
Divinity in numbers. God reveals Himself not to the many, but to the few. The greatest
crime ever wrought was wrought by one who desired to do the peoples pleasure. You
may sympathise with the people as much as you like, you may hold it right that the will of
the people should be done; but nothing that the people say or do can alter by one baits
breadth the law of right and wrong for you.
 3. The duty of philanthropy. Every generation has its own duties and responsibilities.
Nobody can tell why certain questions arise at a particular time and come to the fore; it is
Gods will. And there can be no doubt that the distinguishing duty of your generation will
be to soften and hallow the lives of the toiling poor.
4. How shall you do this? What shall be your motive power in this great work? It shall be the
fourth--the last--of the principles which I have impressed upon you, and which I leave
with you as a legacy of remembrance--the paramount value of religion. I thank God,
said Lord Russell on the scaffold--I thank God for having given me a religious
education; for even when I forgot it most, it still hung about me and gave me checks.
May it be so with you! May religion be your guide, controlling, inspiring, leading you ever
to a higher and diviner life! (J. E. C. Welldon, M. A.)

Pauls charge to Timothy

Yield to the influence of authority in doctrine and life. But continue thou in the things which
thou hast heard and hast been assured of, knowing of whom thou hast learned them. This
advice is strangely unlike what we are accustomed to hear. Our time is impatient of authority.
The new Timothy is exhorted to be perfectly unbiassed in the formation of his religious
opinions. He must go back to the sources of things, if he can; if he cannot, he must improvise
opinions, and thereafter be his own authority. Unverified personal impressions, and conclusions
hastily reached, are better than the testimony of the wisest and most faithful witnesses touching
the doctrines and duties and experiences of Christs religion. To Paul it seemed far otherwise. He
would have Timothy strongly biassed in favour of the teaching which he received in youth, by
the Christian character of those who taught him. Grandmother Lois and mother Eunice gave the
testimony of experts. They knew whereof they affirmed. Religion was not to them a matter of
opinion merely, it was a life. Their faith was unfeigned. It had power to rule their lives. Why
should not their teachings take on an authoritative quality from their lives? The limits of
authority must be carefully set. Discriminations must be made. Profane and old wives fables
must be avoided. But the authoritative teaching of a holy life is not to be disregarded because
unholy lives assume to be authoritative. Mental freedom is to be coveted; but the freedom which
assumes that each age must begin anew the study of the ways of God with men is too great.
(Monday Club Sermons.)

From a child thou hast known the Holy Scriptures.

The Holy Scriptures

So here what a largo encomium and high commendation the Holy Ghost gives of the
Scriptures, even such as is given to no other book in the world besides.
1. He commends them in respect of one special property and adjunct, viz, their holiness. The
holy Scriptures.
2. From their effects: they are able to make us wise unto salvation.
3. From their authority, utility, perfection.
Now the Scriptures are called holy in five respects.
1. In respect of their Author and principal cause--viz., the most holy God.
2. In respect of the penmen and instrumental cause: they were holy men of God (2Pe 1:21).
3. In respect of their matter: they treat of the holy things of God; they teach nothing that is
impure or profane. They teach us holiness in doctrine and practice.
4. in respect of their end and effect--viz., our sanctification (Joh 17:17). By reading, hearing,
and meditating on Gods Word the Holy Ghost doth sanctify us (Psa 19:8-9).
 5. By way of distinction and opposition; they are called holy to distinguish them not only
from human and profane, but also from all ecclesiastical writings.
1. This must teach us to bring pure minds to the reading, hearing, and handling of Gods
holy Word.
2. Take heed of profaning the holy Scriptures by playing with thorn, or making jests out of
them.
3. Love the Scriptures for their purity; as God is to be loved for His purity, so is His Word.
Many love it for the history, or for novelty, but a gracious soul loves it for its purity, because it
arms him against sin, directs him in Gods ways, enables him for duty, discovers to him the
snares of sin and Satan, and so makes him wiser than his enemies. The Word of God alone is
able to make us wise unto salvation (Psa 19:7; Luk 16:28; Luk 16:19; Joh 5:39; Joh 20:31; Jam
1:22; Jam 1:25). No other knowledge can bring us to salvation, but only the know-lodge of the
holy Scripture. The Word of God cannot save nor profit us without faith. Such is our blindness,
deadness, dulness, yea, enmity against the Word, that without faith we cannot see, conceive, or
receive it (1Co 2:14; Rom 1:16; Heb 4:2; Joh 3:19-20). If a man offer us never so good an alms,
yet unless we have an eye to see it, with a hand and heart to receive it, we are never the better for
the tender of it.
1. Observe. Parents ought to instruct their children betimes in the Word of God. It is good
seasoning the vessel betimes with goodness. It is a singular mercy to have good parents,
and specially a good mother, for she being much about her children hath many
opportunities of dropping good things into her little Lemuels, as Bathsheba did into
Solomon (Pro 31:1). The mothers of the kings of Israel are constantly mentioned, and as
they were good or evil, so were their children. But at what ago would you have parents
begin to teach their children? So soon as over they begin to learn wickedness, we should
teach them goodness; so soon as ever they begin to curse and swear, we should teach
thorn to bless and pray. There are many reasons why youth should be seasoned betimes
with good principles.
1. In respect of that natural rudeness and ignorance which cleaves so close unto them (Ecc
3:18; Job 11:12; Jer 4:22; Jer 10:14). We are all by nature like wild ass colts, unteachable,
untractable.
2. The Lord oft blesses this seasoning in youth with good success.
3. It is usually blessed with continuance and perseverance; such as are good young are oft
good long; what the vessel is first seasoned withal it will have a taste of it a long time
after.
4. This is an excellent means to propagate goodness to posterity. As we see here, Timothys
grandmother teacheth his mother, and his mother teacheth him, and he teacheth the
Church of God, etc. So if you teach your children, they will teach their children, and thou
mayest be a means to propagate Gods truth and honour from one generation to another.
So that you may comfort yourselves when you come to die that yet your piety shall not
die, but shall survive in your posterity, who shall stand up in your stead to profess Gods
name and truth before a sinful world.
5. Such well-bred and timely-taught children are usually great comforts and ornaments to
their parents (Pro 23:15-16; Pro 23:24-25), as we see in Abol, Joseph, Samuel, Josiah
(2Ch 34:3), Obadiah (1Ki 18:18; 1Ki 18:12), David, Daniel, Jeremy.
6. Children are the seminary and nursery, of the Church and commonwealth; now, as our
seminaries and seed-plots are, such is the nation; as the parents, house, and school are,
such are towns and cities.
7. Youth is most teachable and tractable, like soft wax or clay fit to be formed and framed to
 anything, ready to take any impression. Like a tender twig you may bend it which way
you please, but let it grow to be a tree, and you may sooner break it than bend it. We
should therefore take this fit season of seasoning youth betimes with saving truths, and
killing the weeds of sin which begin to appear in their lives. No creature so wild but it
may be tamed if taken whilst young. We see those that would teach or tame horses, lions,
hawks, dogs, bears, they begin with them betimes; the horse is broken whilst a colt, and
the lion tamed whilst it is a whelp, etc. As in the Ark there was the rod and manna, so in
every well ordered family there must be the manna of instruction and the rod of
correction. It must stir up young persons to devote the flower and best of their days unto
God, who is the best of beings. Show me any that can show better title to thy youth than
God can do, and let him take it. He gives the best wages, and so deserves the best work;
godliness hath the promise (Pro 22:4; Mat 6:33; 1Ti 4:8). And if we serve Him in our
good days, He will help us in our evil ones; if we spend our youth in His service, He will
support us and supply us in our old age (Isa 46:3-4). If it were in our power, yet we may
in no wise deal so disingenuously with our God as to give the devil the marrow of our
youth, and reserve the dry bones of our old age for God. It is no wisdom to lay the
greatest load on the weakest horse. Old age (though in itself it be a blessing) yet is
accompanied with many troubles, sicknesses, and diseases; they are the dregs, the lees,
the winter of our days. As all rivers meet in the sea, so all diseases meet in old age--hence
it is called the evil day (Ecc 12:3-5), etc. Then the eyes grow dim, the ears deaf, the hands
tremble, and the legs are feeble, and the memory fails. (T. Hall, B. D.)

Religion in youth
1. It is more easy; anything taken when it is young is more easily wrought upon. A twig is
easily bent; a disease taken in the beginning is easily cured, when everything by delay
grows worse. When the fingers are grown stiff, it is ill learning to play on the lute. An old
disease is hardly cured. The longer a tree grows, the harder it is to pull up. The further a
nail is driven, the harder it is to pull it out again. The acting of sin strengthens the habit,
and when sin is become habitual, connatural, and customary, it is hardly cured (Jer
13:23; Isa 26:10).
2. It is more fruitful; we shall do more good, and receive more good; to him that hath shall
be given. We shall bring forth much penitential fruit, which will bring much glory to God,
and in glorifying Him lieth our glory (Job 15:8). Suppose a man should never repent till
he were old and ready to die; though such a man may be saved, yet his graces are not so
conspicuous, nor can he do that good, nor bring that glory to God as a young man that
begins betimes to serve Him. It is a thrifty course to be an early convert; the sooner we
submit to the Spirits conduct the better, the more peace and liberty we shall attain.
3. It is more beautiful and lovely. Everything is beautiful in its season (Ecc 3:11); now Gods
usual season for repentance is when we are young.
4. We shall resemble the servants of God; all their obedience hath been prompt and speedy.
They are endued with the wisdom which is from above, which is easily entreated to any
goodness.
5. Consider the shortness and uncertainty of our days. It is a notable spur to speedy
repentance; for as presumption of long life doth harden men, so realising of death, and
looking on it as present, doth quicken and awaken men. Now our life in Scripture is
compared to a span that is soon measured (Psa 39:5); to a tale that is soon told (Psa
90:9); to a vapour that quickly vanisheth (Jam 4:14); like a flower that soon fades (Isa
40:6-8; Job 14:2; Psa 102:11; Psa 103:15; Jam 1:10; 1Pe 1:24); like a post or a weavers
shuttle that fly speedily (Job 7:6; Job 9:25).
6. The seasons of grace are short; time itself is short; but opportunity is much shorter. Every
 day in the year is not a fair day, and every day in the week is not a market day. Grace is
not every days offer, and therefore we should walk in the light whilst we have the light.
7. In this we may learn wisdom from the men of the world. The smith strikes whilst his iron
is hot; the husbandman makes hay whilst the sun shines. The mariner observes his wind
and tide, the lawyer his terms, the chapman his fairs and markets, and the gardener his
seasons. Yea, shall the stork, the crane, and the swallow know the time of their coming,
and shall we not know the day of our visitation? (Jer 8:7). Doth the bee lose no fair day,
and doth the ant in summer provide for winter? (Pro 6:8). And shall not we in the
summer of youth provide for the winter of old age?
8. Neglecting the day of our visitation increaseth wrath, and provokes the Lord to cut off
young persons in the flower of their days. If a man should every day be adding sticks to
the fire, and oil to the flame, it must needs make the fire very terrible at last. (T. Hall, B.
D.)

The Christian education of the young

1. FROM A CHILD THOU HAST KNOWN THE HOLY SCRIPTURES. That must have been a privilege
of no slight importance in the estimation of Paul, which he considered worthy of peculiar
mention, at such a time, and in his dying charge to his most beloved friend and
companion. And when Timothy himself traced back the course of his life to his earlier
years--when the memory of those youthful days rose upon his melting mind, as he
perused the apostles touching allusion, he too would most readily acknowledge the
gracious hand of providence in having thus blessed him with the inestimable advantages
of an early religious education. Men, who deem themselves philosophers, may sneer at
the knowledge of a child, and the piety of a child, thinking it impossible that childhood
can intelligently either know or love God. How soon can it comprehend the meaning of a
fathers authoritative and commanding frown, or the checking and controlling, yet
affectionate smile of a mother! And, by the very simple process of combining these
perceptions, and comparing in order to elevate them, how soon it may be taught to form
some idea of a Being whose authoritative laws are similar, though vastly superior, to
those of a father, and yet whose surpassing love, infinitely transcending that of a mother,
shall endure when hers may have waxed cold, or waned utterly away, or been hid behind
the darkness of the tomb!

II. CONSIDER WHAT IS THE ADVANTAGE OF BEING TRAINED TO KNOW THE HOLY SCRIPTURES. This
Paul declares to be, that they are able to make us wise unto salvation. It might be shown, had we
at present scope for the investigation, that the wisdom of the world is wholly ineffectual for
accomplishing the moral regeneration of man; nay, effectual only, or at least chiefly, in
cultivating and enlarging his capacity of evil. It is the knowledge of the holy Scriptures, and that
alone, which can make men wise unto salvation. Results so strikingly different must proceed
from originating principles not less diametrically opposed. Let us, therefore, briefly examine
some of the leading principles of the wisdom of the world, marking the contrast between them
and those of the Scriptures. Now, the main intention of the worlds wisdom is, to fit men for
living on this earth; that of the Scriptures, to prepare them for heaven. Plans constructed upon
such very different principles, and for such very different ends, begin to diverge at their very
commencement. The world trains children to a similarity with itself--with its pride, its luxury,
its self-indulgence, its vanity, and its self-approbation; the Scripture principle is, the nurture
and admonition of the Lord, self-denial, humility, acknowledgment of sin, and dependence
upon God alone for help. The world inculcates the love of gain, as a ruling object; the Bible
declares that the love of money is the root of all evil. The world is loud in its praises of these
who acquire advancement and distinction in life; Christianity teaches us to be content with such
things as we have, threatens the fall of the mighty and the proud, and pronounces a blessing
upon the meek, the lowly, and the humble. The world allows, nay, inculcates, selfishness;
Christianity bids us seek not our own welfare only, but also that of others. The world approves a
bold, contentious spirit, as one likely to force it jostling way through all opposition; Scripture
says, The servant of the Lord must not strive. The world allows dissimulation, selfish delusion,
petty fraud, and all the thousand knaveries of common life and business; Christianity requires
that the whole life and conduct should be characterised by the very transparency of truth, as
ever in the presence of the God of truth and holiness.

III. We come now TO OFFER SOME REMARKS ON THE PRINCIPLE OF THIS SAVING WISDOM--that by
which it is accomplished, viz., Through faith which is in Christ Jesus. (W. M. Hetherington, M.
A.)

Knowledge of Bible in youth

David Livingstone gained a New Testament in the Sabbath school when nine years old by
repeating the 119th Psalm on two successive evenings with only five errors. (W. G. Blaikie.)

John Wesleys estimate of the Bible

I am a creature of a day, passing through life as an arrow through the air. I am a spirit, coming
from God, and returning to God: just hovering over the great gulf; a few moments hence, I am
no more seen; I drop into an unchangeable eternity! I want to know one thing--the way to
heaven; how to land safe on that happy shore. God Himself has condescended to teach the way.
He hath written it down in a book. Oh, give me that book! At any price, give me the book of God!
I have it: here is knowledge enough for me. Let me be a man of one book. Here, then, I am, far
from the busy ways of men. I sit down alone; only God is here. In His presence I open, I read His
book; for this end--to find the way to heaven.
The Bible and the family
One evening a man, who resided in Southwark, attended a missionarys meeting for the
special purpose of lauding Paine and Voltaire as writers whose moral sentiments surpassed in
beauty anything of the kind found in the Bible. What this objector to the gospel had to say was
listened to with deference, and then he was asked if ever he had read the volume he contemned.
Yes, he had read the Bible in common with other books. Have you a family? asked the
missionary who was presiding over the little assembly. Yes, the speaker possessed a wife and
little ones. Which, then, would he recommend to them--the life companion who was dear to him
and the children whom he loved--Infidelity or Christianity? The company may have looked
curiously to see what shape the infidels answer would assume, but they could little have
suspected what its import would be. What was their astonishment when the champion of
unbelief of a few minutes before burst into tears, and then cried, I never heard that kind of
argument before. I would rather give them the Bible than any infidel book. (G. H. Pike.)

The Bible and the light of God

Lord Byron and Mr. Hobhouse explored together a cavern in Greece. They lost themselves in
its abysses, and the guide confessed in alarm that he knew not how to recover the outlet. They
roved in a state of despair from cave to cell. They climbed up narrow apertures, but found no
way of escape. Their last torch was consuming; they were totally ignorant of their whereabouts,
and all around was darkness. By chance they discerned through the gloom what proved to be a
ray of light gleaming towards them. They hastened to follow it and arrived at the mouth of the
cave. Would that all the torches which are blinding men to the light of God would burn out, and
that speedily! Blessed be darkness and despair if through them men discern the beams which
shine from heaven and reveal salvation. (H. Batchelor.)

Education of the youths

A lady was once talking with an archbishop upon the subject of juvenile education, and, after
some time, the lady said, Well, my lord arch bishop, as for myself, I have made up my mind
never to put my child under religious instruction until he has arrived at years of discretion. He
replied, If you neglect your child all that time, the devil will not.
Early and lasting impressions
In our great museums you see stone slabs with the marks of rain that fell hundreds of years
before Adam lived, and the footprint of some wild bird that passed across the beach in those
olden times. The passing shower and the light foot left their prints on the soft sediment; then
ages went on, and it has hardened into stone; and there they remain, and will remain for
evermore. That is like a mans spirit; in the childish days so soft, so susceptible to all
impressions, so joyous to receive new ideas, treasuring them all up, gathering them all into
itself, retaining them all for ever. (A. Maclaren, D. D.)

Which are able to make thee wise unto salvation.--

The Scriptures and Christ
Christ is the central theme of the Bibles prophecies. The hope of Christ echoes through its
Psalms. Every page gains new meaning when brought into relation with Christ. In the great light
houses along our coast reflectors of immense power are placed around the lamps. They are
composed sometimes of as many as a thousand pieces of highly polished crystal. Each of these
sends out its own image of the central light. All combine to form the refulgent beam that shines
a score of miles across the sea. So from each separate part of the Bible Christ is in some way
reflected, and when we recognise Him throughout, it is all bright with interest and truth.
The saving use of the Bible
There are many people to whom the Bible does not amount to much. If they merely look at the
outside beauty, why, it will no more lead them to Christ than the Koran of Mahomet, or
Washingtons farewell address, or the Shaster of the Hindoos. It is the inward light of Gods
Word you must get or die. I came up to the Church of the Madeleine, in Paris, and looked at the
doors, which were the most wonderfully constructed I ever saw, and I could have stayed there
for a whole week; but I had only a little time, so having glanced at the wonderful carving on the
doors, I passed in, and looked at the radiant altars and the sculptured dome. Alas, that so many
stop at the outside door of Gods holy Word, looking at the rhetorical beauties, instead of going
in and looking at the altars of sacrifice, and the dome of Gods mercy and salvation that hovers
over every penitent and believing soul. Oh, my friends, if you merely want to study the laws of
language, do not go to the Bible. It was not made for that. Take Howes Elements of Criticism--
it will be better than the Bible for that. If you want to study metaphysics, better than the Bible
will be the writings of William Hamilton. But if you want to know how to have sin pardoned, and
at last to gain the blessedness of heaven, search the Scriptures, for in them ye have eternal life.
(T. De Witt Talmage, D. D.)

Wise unto salvation through faith

The addition is remarkable. St. Pauls experience had taught him that without that faith the
study of the sacred writings might lead only to endless questionings and logomachies. Targums
and the Talmud remain as if to show how profitless such a study might become. (E. H.
Plumptre, D. D.)
The faith-torch
Faith in Christ is, as it were, a torch, by the light of which we can first read aright and
understand the dim colonnades and mysterious inscriptions in the ancient venerable temple of
the Old Covenant. (Van Oosterzee.)

Wise unto salvation

I. THAT THE SCRIPTURES ARE ABLE TO MAKE WISE UNTO SALVATION. The Scriptures do, indeed,
contain the truth that makes wise to salvation, but it is by faith that is in Christ Jesus. It is
when the Scriptures are believed, when they are received in the love of them, that man becomes
a partaker of a blessing. Here it may be said, what strange language!--believe the Scriptures!--
why, we always believed them! Those who utter such observations may imagine they believe, but
they never believed faith worketh by love--faith purifies the heart--faith overcomes the
world--faith is not a fancy--faith is not something floating through the mind of man, but it is of
the operation of God. If, then, a man is careless about his soul, he does not believe; if he thinks
more highly of the testimony of the world than he does of the testimony of his God, he does not
believe; if he depends on his own poor doings, and makes them the ground of his hope, he does
not believe; for other foundation can no man lay than that which is laid, Christ Jesus. If a man
neglects the various relative duties of life, and spends his time and money in satisfying in any
way the lusts and desires of his flesh, that man, whatever he may be, or whatever he may say,
does not believe.

II. THAT TIMOTHY WAS INSTRUCTED IN THESE SCRIPTURES FROM HIS YOUTH. Here we have a
direct answer given to those who would withhold from the young the book of God. No man of
sense, or common understanding, or ordinary feeling, would withhold a medicine from his sick
child, in consequence of that child being unable to ascertain the nature of the medicine, or
calculate the effect of its operation. (P. Roe, M. A.)

The blessedness of children Scripturally taught

I. WHAT THE HOLY SCRIPTURES CAN DO. Make thee wise unto salvation. Exceedingly high
praise: can be affirmed of no other book. Were the Bible a book to teach men the art of becoming
rich, many would read it who now refuse; all that will be rich would then study their Bibles as
diligently as their ledgers. If it taught men to be philosophers, another class would read it more
than they commonly do. If it were a mere road book, many would consult it who now do not as
they pursue the road of life. But the Bible proposes to make men rich towards God, wise unto
salvation, pilgrims on the way to heaven. It teaches the best means of attaining the best end; and
that is true wisdom.

II. HOW THE HOLY SCRIPTURES PRODUCE SUCH GREAT EFFECTS. Through faith which is in
Christ Jesus. The Scriptures do not work as a kind of charm. It is not by having the Bible in the
house, nor in the school, nor in the church; but it is by having the Bible in the heart, its contents
heard, read, marked, learned, and inwardly digested--that they make us wise unto salvation
through faith which is in Christ Jesus. The infidel can read them and scoff; the poet can read
them and only admire their sublimity; the historical student can consult them only as ancient
records; the formalist can read them just to get through a certain stated portion; yea, wicked
persons have read them for bad purposes--to copy the sins which the Scriptures hold up to
abhorrence. Of all such it may be said that the Word preached or read did not profit them, not
being mixed with faith in them that heard it. The Word profits when we hear as Lydia heard,
whose heart the Lord opened, that she attended unto the things which were spoken of Paul.
Therefore the study of the Scripture should always be connected with prayer for Divine grace.

III. THE ADVANTAGE OF KNOWING THE HOLY SCRIPTURES, IF POSSIBLE, EVEN FROM EARLY YOUTH.
From a child; there is the time when Scriptural instruction should begin. The word here
rendered child, denotes childhood in its infantile stage. To early education, blessed of God in
His own time and way, the Church has owed some of her greatest ornaments. Augustin, who
made a noble stand for the gospel in the fifth century, always attributed his conversion to the
prayers, the tears, and the instructions of his mother, Monica. God, in fact, appears to have
remarkably honoured Christian mothers, whether they stood singly, or were supported in their
endeavours to imbue their childrens minds with Holy Scripture. Dr. Doddridge, one of the most
eminently pious men among the Nonconformists in this country, used to relate that his mother
taught him the histories of the Old and New Testament before he could read, by the aid of some
Dutch tiles in the chimney of the room where they usually sat; and her religious instructions
were the means of making good impressions upon his mind that were never obliterated. (J.
Hambleton, M. A.)

First duty of parents

1. Paul found Timothy, in their earliest acquaintance, a person who, though young in years,
was fitted to enter the world in situations of great trust and confidence.
2. Paul had to think of Timothy, whilst employed in the onerous duties of his vocation, as
one whose bodily constitution was sickly, and hence as one who was liable to severe
illness or early death.
3. Paul had to experience the contemplation of being shortly separated from Timothy,
having before his own eyes the certain prospect of martyrdom. Yet, in all his reflections,
arising from the various circumstances attending his connection with this beloved
disciple, one sufficient consolation filled St. Pauls affectionate heart. He knew that
Timothy, even from his childhood, had known the Holy Scriptures; and this knowledge
relieved him from all apprehension and anxious pain about his beloved friend. He could
confidently trust him in the world; he could bear to lose him out of it; and he could with
comfort leave him in it, when his own expected death arrived.
And you who have children of your own, or are in any way entrusted with the guardianship of
the young, will find that those three cases which I have cited concerning Paul and Timothy, may
minutely represent your connection with the rising members of the human family.
1. In the first place, many a parents heart is often anxiously burdened with a conviction that
soon the world must be opened to a son or a daughter; that the veil of domestic virtue
and innocence, which has hitherto screened these childrens eyes from a sight of the
vanity and wickedness which exist in the highway of life, must be rent asunder; and that
the allurements of pleasure, the fascinations of sin, the temptations of gain, the
suggestions of ambition, will all assail their inexperienced feelings, with a force to which
their own natural inclinations will only lend congenial aid; and this will be so, even with
these who have been most carefully and religiously trained. How, then, are parents to
defend their offspring, and how are the young to be secured from the corrupting
influence of the ordeal through which, in entering the world, these inexperienced ones
must necessarily pass? Shall they be supplied with money, to save them from the thirst of
gain, when it will give them the means also of indulging in sinful pleasure? Shall they be
highly educated, and taught all that the accumulated learning of the philosopher has
discovered, when this may fill the head without cleansing one affection of a naturally
depraved heart? Shall they be shut out from the world, when the devil has already taken
possession of them in those bosom lusts and appetites which human flesh and spirit
 universally inherit along with breath? All these resources, and all which are like unto
them, are useless, vain, and idle; and the only effectual fortification against the
seductions of this world, which it is the duty of all men to enter and purify by a good
example, is that Divine knowledge acquired in childhood, which Timothy, when a child,
had been taught by a holy mother. Armed with this instruction, the parent may trust his
child to the duties of life; and youth may boldly go into the world, to bless and be blessed
by contact with its evil influences, to which he will neither conform nor yield.
2. It is the sad lot of many parents to see, in the early life of those for whom a mothers
pangs bare been borne, the blighting shadow of infirmity, or the ravages of violent
disease, appear, with ominous warning that sickness and death are no respecters of age.
Even in the contemplation of a sickly or a dying child, there is a consolatory reaction
from the grief which the spectacle presents, if father and mother can then
conscientiously feel that, even from a child, their dear one had known the Holy
Scriptures, whatever else they might have omitted in their instructions; and that whether
renewed health come, or death carry off their treasure, they have thus made their young
one wise unto salvation, through faith which is in Christ Jesus.
3. Parents constantly have the prospect before them of separation, by their own deaths, from
those who, naturally, owe their lives to them. It were well, therefore, that they should
make provision for this day of consternation and account. To leave riches without
righteousness is the poorest of all inheritances; and poverty, though accompanied by
patience and decency, will be no excuse for the want of that holiness which springeth
only of faith. Happy only, therefore, can be the death of that parent, be he rich or poor,
high or low, who can say, with his last breath, to each of his offspring, From a child thou
hast known the Holy Scriptures. (A. Garry, M. A.)

Wisdom unto salvation

(To children.) I am going to say something to you to-day about Timothy, and something about
the knowledge which, St. Paul says, Timothy had from childhood. That the soul be without
knowledge, it is not good. All knowledge is good, but the knowledge of the Holy Scriptures is
the best; for the Holy Scriptures are able to do for us what all other things are not able to do--to
make us wise unto salvation. How is it that man manages the wind, the water, the steam, the
lightning, though once he was a little babe, knowing nothing and able to do nothing? Just
because he gels knowledge and wisdom; by knowledge and by wisdom he can do all these things.
If you get knowledge, and by knowledge wisdom, you may become like angels; but if you get
knowledge and do not use it rightly, if you do not fear God and serve Him, if you lie, and steal,
do you think you will be like angels? Oh I there are a great many children brought up to be wise
in this world, but the greater number are allowed to be foolish. God says, Wisdom is the
principal thing, therefore get wisdom, get it at any price, and do not part with it for anything.
Remember, wisdom is of two kinds--wisdom for this world, and wisdom for the world to come.
We have a short life here, but we will have a long eternity there. We have a very nice world here,
but there is a beautiful world there. Timothy had wisdom for this world, and wisdom for the
other world, too. Children, the way to be wise with the wisdom that is from God is to know the
Scripture; the other wisdom will teach you about this world: how to get food for the body, which
comes out of the ground; clothes for the body, they come out of the ground; a house for the
body, and that comes out of the ground; how to get money, and it comes out of the ground. Look
up; your treasure is above, not in the ground. The wisdom for this world we get out of the works
of God; the wisdom for the next world we get out of the Word of God. The wisdom from the
Word of God teaches us how to get bread for the soul--that is Jesus--raiment for the soul, shelter
for the soul. All these we have in Jesus Christ; and this we know, and Jesus we know, by the
Scriptures. So, then, the way to be wise unto salvation is to know the Scriptures. In order to
understand the Scriptures we must have a new heart, and when we have a new heart we become
wise unto salvation. The Scriptures make us wise unto salvation, because they tell us what
salvation is, and where salvation is. And where is it, children? I know where the light is--it is in
the sun; I know where the water is--it is in the ocean; I know where nourish ment is--it is in
food. But salvation, which is the best thing, and the sweetest thing, is not in the sun nor in the
ocean, is not in the moon nor in the stars. Where--where is it?--in what place can we find it?
There is nothing so good, nothing so great, nothing so lasting, nothing so enriching as salvation.
Those who get it will never suffer, never sin, never sorrow, never die. This salvation is a grand
thing! with it, you will be rich; without it, you will be poor. It will make you like God in holiness
and happiness. Oh! salvation! where is it? It is in Jesus. I remember reading about a little boy
who went to sea. One night a great storm arose, and the storm lifted up the waves very high, and
the wind raged, so that the sails were torn; the masts were carried away, and the ship was tossed
about like a cork on the waters; and then a great wave came and dashed the ship upon the rocks,
and every one on board, big and little--all, all--went like a stone to the bottom! Two or three
days after the body of a boy was found lying on the shore. He was in a sailors dress; and when
they searched his clothes they felt something hard in his bosom. It was a Bible! with the name of
the Sunday-school where he got it, and the name of the teacher who gave it to him written in it;
and the book had marks of being much read. Children, if that boy loved that book, and read it; if
he knew Jesus and loved Him, though the night was dark and the sea was stormy, he had light in
his mind and peace in his heart; and he has now a life that will never end, and a treasure that
will never be spent. Though his body was dashed on the wild shore, his spirit will be with God in
heaven for ever. Millions of such children are waiting in heaven for the morning of the
resurrection, when they will get their bodies out of their little graves, and Jesus will change
them, and make them like His own glorious body, and they shalt live and reign with Him for
ever and ever. Would it not be a sad thing if any of you who are now hearing about Jesus should
be lost! His blood can wash you; His Spirit can sanctify you. Go to Him--trust in Him--or you
will perish. (J. Gregg, D. D.)

The sufficiency of Holy Scripture

I. THE GLORIOUS PURPOSE WHICH GOD INTENDED HOLY SCRIPTURE TO ACCOMPLISH. To make
them wise. The very statement of such an object is fitted to commend the book that is to
accomplish it to our appreciation and our love. What is there, that can be compared with
wisdom? It is the greatest acquisition that immortal man can make. But to be made wise unto
salvation must be the supreme end and aim of all wisdom, worthy of the name. For if man be
pregnant with immortality, to have meetness for heaven must be the chief end of man during the
days of his pilgrimage here below. Salvation through Christ Jesus. The end so glorious, how
sure and simple the way! Faith which is in Christ Jesus.

II. THE SUFFICIENCY OF HOLY SCRIPTURE TO ACCOMPLISH THIS GLORIOUS OBJECT. Inspiration of
God: have you weighed the expression? What thanks we owe to our gracious Father, that He
has not left us an imperfect, mutilated, shifting, and uncertain standard, but has given us a
standard that in itself remains complete and unchangeable as His own eternal throne!

III. THE FITNESS OF HOLY SCRIPTURE TO ACCOMPLISH THAT PURPOSE EVEN IN ONE OF THE LITTLE
LAMBS OF THE FLOCK OF CHRIST. The Word of God is of all the books that the world contains the
most suited to a childs mind and a childs heart. I thank Thee, O Father, Lord of heaven and
earth, that Thou hast hid these things from the wise and prudent, and hast revealed them unto
babes; even so Father, for so it seemed good in Thy sight. (H. Stowell, M. A.)
The gift of the Scriptures, and how it should be improved

I. WHAT YOU OWE TO THE SCRIPTURES IN A WAY OF PRIVILEGE. Is truth valuable?--they are
called the Word of truth. Is righteousness valuable?--they are called the Word of
righteousness. Is grace valuable?--they are called the Word of His grace. Is life valuable?--
they are called the Word of life. Is salvation valuable?--they are called the Word of this
salvation.
1. Let us view these Scriptures as inspired. They claim no less a pre-eminence for
themselves. And how delightful is it, in a world of uncertainties, conjectures, and errors,
to find something concerning which we may say, Well, this is truth, upon which we may
rely secure. Heaven and earth shall pass away, but My words shall not pass away.
2. Let us view these Scriptures as preserved.
3. Let us view these Scriptures as translated. The first translation of the Scriptures was the
Septuagint, executed by a number of learned men at Alexandria, who translated the
Scriptures of the Old Testament into Greek. This was peculiarly overruled by the
providence of God. Alexander, by his victories and dominion, was the means of
spreading the knowledge of the Greek language, and thus the Scriptures could be easily
read; and thus an expectation was commonly entertained of a future Messiah and
Benefactor. The New Testament was, also, soon translated into several languages; hut it
was a long time before the Bible was translated into our own language. When Elizabeth
came to the throne, by an act of grace she opened the prisons, and a number of the
citizens addressed her, thanking her for her generosity; but ventured piously and
ingeniously to say, May it please your Majesty, there are four very excellent and worthy
men who have been denied to walk abroad in the English tongue--Matthew, Mark, Luke,
and John; and from that time they have been allowed to walk at liberty, and to speak to
you in your own tongue, in public and private, of the wonderful works of God.
4. Let us view these Scriptures as printed. A certain writer says, when London Bridge was
first built, a copy of the Scriptures would cost nearly as much as one of the arches; and
the whole of a labourers work through life would not have been sufficient to have
furnished him with a copy l How is it now? Now, you see, by means of this invention,
they may be multiplied to any degree; and every family, yea, every individual, may be in
possession of a Bible, either by donation or by easy purchase.
5. Let us view the Scriptures as expounded. Now we owe much to many of those who have
thus written.
6. Let us view the Scriptures as preached. Nothing in the communication of knowledge has
ever yet been found like a living address from man to man. Nothing can produce so much
impression and effect.
7. Let us view the Scriptures as experienced. There are many who have the Scriptures
without them, but not in them. There are many who have the Scriptures in their own
country, in their churches, in their houses, in their hands, and some of them even in their
mouths, hut not in their hearts. But there are others to whom they are as a well of water,
springing up into everlasting life.

II. What you owe to the Scriptures in a way of duty.

1. Surely you owe nothing less than to peruse them, and to value them, as David did. He
said, I rejoice at Thy Word as those who find great spoil. I esteem the words of Thy
mouth, says Job, more than my necessary food. And, says David, The law of Thy
mouth is better unto me than thousands of gold and silver. And what said the celebrated
Robert Boyle?--I would prefer a single twig of the tree of life to all the riches of the
 world. But let it be remembered that the Scriptures will not profit unless they are
mixed with faith in them that hear them.
2. What less can this duty be than to understand them.
3. Surely this duty cannot be less than the practising of what the Scriptures teach. If ye
know these things, happy are ye if ye do them: and even faith, without works, is dead,
being alone. We read of obeying the truth, and of walking in the truth.
4. Surely this duty cannot include less than your distributing them. The Scriptures were
designed for all. The Scriptures are not given you as a blessing only to enjoy, but as a
talent, also, to employ. (W. Jay.)

The Sunday-school and the Scriptures

I. The work of Gods grace in Timothy COMMENCED WITH EARLY INSTRUCTION--From a child
thou hast known the Holy Scriptures.
1. Note the time for instruction. The expression, from a child, might be better understood
if we read it, from a very child; or, as the Revised Version has it, from a babe. Babes
receive impressions long before we are aware of the fact. A special vantage-ground is lost
when even babyhood is left uncultured. The Holy Scripture may be learned by children
as soon as they are capable of understanding anything. It is a very remarkable fact, which
I have heard asserted by many teachers, that children will learn to read out of the Bible
better than from any other book. I scarcely know why: it may, perhaps, be on account of
the simplicity of the language; but I believe it is so. A Biblical fact will often be grasped
when an incident of common history is forgotten. There is an adaptation in the Bible for
human beings of all ages, and therefore it has a fitness for children. Give us the first
seven years of a child, with Gods grace, and we may defy the world, the flesh, and the
devil to ruin that immortal soul.
2. It is well to note the admirable selection of instructors. We are not at a loss to tell who
instructed youthful Timothy. When I call to remembrance the unfeigned faith that is in
thee, which dwelt first in thy grandmother Lois, and thy mother Eunice; and I am
persuaded that in thee also. Nowadays, since the world has in it, alas! so few of
Christian mothers and grandmothers, the Church has thought it wise to supplement the
instruction of home by teaching held under her fostering wing. I regard this as a very
blessed institution.
3. Note the subject of the instruction. From a child thou hast known the Holy Scriptures:
he was lead to treat the book of God with great reverence. I lay stress upon that word
Holy Scriptures. One of the first objects of the Sabbath-school should be to teach the
children great reverence for these holy writings, these inspired Scriptures. The Jews
esteemed the Old Testament beyond all price; and though unfortunately many of them
fell into a superstitious reverence for the letter and lost the spirit of it, yet were they
much to be commended for their profound regard to the holy oracles. Especially is this
feeling of reverence needed nowadays. Observe that Timothy was taught, not only to
reverence holy things in general, but especially to know the Scriptures. Suppose we get
the children together on Sabbath days, and then amuse them and make the hours to pass
away pleasantly; or instruct them, as we do in the week-days, in the elements of a moral
education, what have we done? We have done nothing worthy of the day, or of the
Church of God.
4. Once more upon this point: it appears that young Timothy was so taught as a child that
the teaching was effectual. Thou hast known the Holy Scriptures, says Paul.
 II. That this work was QUICKENED BY A SAVING FAITH. The Scriptures do not save, but they are
able to make a man wise unto salvation. Children may know the Scriptures, and yet not be
children of God.
1. Faith in Jesus Christ is that grace which brings immediate salvation. Many children are
called of God so early that they cannot precisely tell when they were converted. You
could not have told this morning, by observation, the moment when the sun rose, but it
did rise; and there was a time when it was below the horizon, and another time when it
had risen above it. The moment, whether we see it or not, in which a child is really saved,
is when he believes in the Lord Jesus Christ.
2. Notice, that by this faith in Christ Jesus we continue and advance in salvation. The
moment we believe in Christ we are saved; but we are not at once as wise as we may be,
and hope to be.
3. Observe, that the text gives us a plain intimation that by faith knowledge is turned into
wisdom. Exceedingly practical is the difference between knowledge and wisdom. See it in
the text. Knowledge is power, but wisdom is the application of that power to practical
ends. Knowledge may be bullion, but wisdom is the minted gold, fit for circulation
among men.
4. Learn yet again, that faith finds her wisdom in the use of knowledge conferred by the
Scriptures. Faith never finds her wisdom in the thoughts of men, nor in pretended
revelations; but she resorts to the inspired writings for her guidance. This is the well
from which she drinks, the manna on which she feeds. Faith takes the Lord Jesus to be
her wisdom. The knowledge of Christ is to her the most excellent of the sciences.

III. That sound instruction in Holy Scripture, when quickened by a living faith, CREATES A
SOLID CHARACTER. The man who from a child has known the Holy Scriptures, when he obtains
faith in Christ will be grounded and settled upon the abiding principles of the unchanging Word
of God.

IV. As this early teaching creates a fine solid character, so will it PRODUCE GREAT USEFULNESS.
(C. H. Spurgeon.)

True Wisdom
The apostle here refers to the Old Testament Scriptures; showing that there was no want of
conformity, but the reverse, between those Scriptures and the doctrines he bad preached. What
advantage had the Jew? Chiefly that to him belonged the oracles of God. It was a great privilege
which Timothy in his childhood had--that he could read, and did read, the holy writings: a great
privilege, in like manner, it is, that the entire Bible, the canon in its complete state, with the
superaddition of the New Testament, is given to us and to our children, and to all that are afar
off, and to as many as the Lord our God shall call.

I. THE HOLY WRITINGS. Will you mark the force and emphasis of the word? It is not the
print; it is the writings. The Scriptures then were not produced by types and blocks, by the
modern mode of producing copies; each copy was written by the hand of man. But it is very
delightful to reflect that the exact transcript, the pure and spotless copy of the things written
down by the hand of Moses and David, and Isaiah, and John, and St. Paul have come down in
their clearness and certainty to us. We know what the writings are to which St. Paul specifically
and in this chapter exclusively refers. The Book of Genesis--the details of the fall, and the
deluge, and the call of Abraham; Exodus--the emancipation from Egypt and the Decalogue;
Leviticus--the laws and ordinances of the Levitical Church; Numbers--their movements and
acts; Deuteronomy--a reiteration, or going over again; Joshua--the pictures of the conquest;
Judges--the early difficulties and confusions; Samuel--the development of the regal character,
the examples and achievements of Saul and David; and so on, through the historical books, to
the Psalms and the prophets. In relation to all there we are certain that we have the exact copies,
because the Jews preserved them with an unsurpassed care and vigilance, with an interest and a
concern which amounted even to superstition. In addition to these, as I have said, we have as
the holy writings the four Gospels, the facts of our Lords life and death and resurrection--the
Acts of the Apostles, the early triumph of the faith--the Epistles, opening doctrine, enforcing
precepts, explaining ordinances--and to put the crown and diadem upon the head, as it were, of
the entire person, the whole body of revelation, that great and marvellous book called the
Revelation. Wonderful writings! An amazing richness and extent and vastness and variety and
plenitude of truth and fact, of history and prophecy, of doctrine, of knowledge and of wisdom,
opened and poured forth from these gushing fountains. But holy writings. Mark that word:
holy, as emanating directly from God, as being the fruit and product of immediate and
miraculous inspiration. And we have the strong affirmation, All Scripture is given by
inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in
righteousness, that the man of God may be perfect, throughly furnished unto all good works.
And in this sense, of an immediate dictation from Heaven, a Divine breathing from above, the
afflatus of the Holy Ghost, the writers being full of the Holy Ghost--in this sense, as a
communication from the infinite and uncreated Mind, as a product of the wisdom and
intelligence of Heaven, I take the book to be the holy writings, to have a style of its own, an
authorship of its own, a permanence of its own. A holy book, as the product and emanation of
the thrice holy God, and as having in all the parts and branches of it a holy tendency. It is a
revelation of God; and God here makes Himself manifest as holy, in connection with the
exhortation, Be ye holy, for I am holy. In every part of it we see sin punished--virtue,
obedience fostered; above all, in the great manifestation of Christ--in His sacrifice, sufferings,
and death, that God might be just and the justifier of him that believeth in Jesus, we behold
ineffable justice; and in the example of the Lord Jesus, which we are required to follow, putting
our foot into His footprints, there is the same demand. It is a book marvellously adapted to the
wants of a fallen and guilty world--preserving from presumption, on the one hand, and from
despondency, on the other--that we sin not; but if we are overtaken by transgression, there is the
sacrifice and the propitiation. And as actually producing holiness--as being the cause of this
beautiful product, the root (if I may so say) of this sweet and lovely and Divine flower; for the
law of the Lord is perfect, converting the soul; the commandment of the Lord is pure,
enlightening the eyes. Men are good in proportion as they direct themselves to the study of the
Scripture, and as they walk according to its rules. I cannot tell, Jonathan Edwards says, how it
comes to pass, but so it is, that the more I read the Scriptures, and the more I familiarise myself
with the Divine contents of the heavenly book, the more pure, the more peaceful, the more
benevolent, and the more happy I find myself. Why, it is cause and effect. If you put yourself in
contact with the cause, the effect will be sure to follow; and you may know that the men who are
wise in the Scriptures, and who love the Scriptures, are in the same proportion and degree holy
men. The Scriptures help them in their walk with God, in the maintenance and preservation of
their piety, in its noblest, sweetest, most elevated and pure aspirations and desires. The Bible,
the Holy Bible, is the source and fountain of the light and life and power of the Church.

II. The Holy Scriptures are ABLE TO MAKE US WISE UNTO SALVATION. Are able. There is a
power, then, affirmed respecting them. They are true, genuine. If put to the proof they will
demonstrate their capacity. They are able,as supplying the information by the light of which
we may be saved. It is said in the Old Testament--As the rain cometh down, and the snow from
heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud,
that it may give seed to the sower, and bread to the eater: so shall My Word be. It is said in the
New Testament, My Word is quick and powerful, sharper than a two-edged sword. It is able,
as it brings the likeness of Christ into me, and is accompanied by the enlightenment, influence,
and grace of the Spirit; for the Spirit who dictated and indited these heavenly communications
abides in the Church, and diffuses His unction and grace upon the understandings and hearts of
men, where by, in His light seeing light, they discern the meaning of the expressions and the
principles, and are able to appropriate, apply, and bring them home. Wise. Be upon your
guard if any man is going to make you wise. The first thing the devil did was to persuade Eve
that he could make her wise. Somebody arises with a new doctrine and a new interpretation--
something which is to enlighten the eyes: be upon your guard, to say the least. Yet be wise in
respect to the truth which is in Jesus; wise in respect to what is good--simple in respect to
what is evil; in malice children--in understanding men. The Bible will make men wise. Even
the uneducated, what is called by Isaiah the wayfaring man, though a fool, shall not err in the
rudiments and elements, in the great salutary, refreshing, and saving principles. But if you want
to be wise up to the full measure--to know the exact meaning of every book, the time of its being
written, the purpose for which it was written, the literature associated with every book of the
whole Bible, why, it is a vast range of knowledge, and it is marvellous how every kind and variety
of knowledge can be made to bear upon the elucidation of the inspired books, so that they come
out manifested and revealed in their own light and lustre, amid the unbounded and universal
intelligence of men. But wise unto salvation. If you know the holy writings, and are acquainted
with the book, you can answer for yourselves the marvellous questions--How am I to be saved?
How is sin to be forgiven, transgression blotted out? How am I to regain the ancient position,
and to be dealt with as though I had never sinned? The holy writings furnish you with the
answer. By being sprinkled from an evil conscience by the blood of the Immanuel, cleansed from
all sin by the blood of the Son of God. Faith in Him brings home the light upon this subject. I can
know nothing of all this, except by the holy writings. And this is the chief wisdom. You may be
wise in the world to get money; you may be wise in philosophy and science, and deep in
literature; you may be wise in frivolities and gaieties and fashions and adornments. What will
your wisdom amount to? What is it in comparison with wisdom unto salvation?

III. It is BY FAITH IN CHRIST JESUS. We are not directed by the apostle to exalt the holy
writings against Christ, or Christ against the holy writings, as if there were any competition
between the two. It is Christ as revealed in the holy writings. Yet it is not that we are wise unto
salvation by faith in the holy writings, but by faith in Christ Jesus, the living Christ. The holy
writings tell me that the anointed Saviour, the Son of God, has done the work, completed the
great and wonderful achievement which the Bible ascribes to Him; and my soul by faith
cordially accepts the testimony and reposes upon the truth.

IV. TIMOTHY WHEN A CHILD KNEW THIS. Ah! his mother taught him, and his grandmother--his
mother Eunice and his grandmother Lois. Oh, sweet child! oh, beautiful teachers! How they
taught him! and how he listened! For when Paul says, From a child thou hast known the Holy
Scriptures, he means not merely the speculative and theoretical doctrines, but the experimental
and practical had taken possession of his heart and enlightened his mind. Mothers! hear this.
Early education, which is the most permanent in its effects, and the most influential upon
character, depends mainly and chiefly upon the mother. Search into the Scriptures, then, and let
it be said of you that you know them; that you have a measure of understanding, and that you
take means perpetually for its improvement and advance. And those wire teach the children of
others voluntarily are greatly to be commended. It is a service acceptable and well-pleasing to
God. (James Stratten.)

Upon reading the Scriptures

 I. The obligations we are under to apply ourselves to the knowledge of the holy scriptures.

II. The great advantage that will attend this study. Iii. The particular happiness of an early
education in this knowledge.

IV. Some rules for direction in this duty.

1. We must read the Scriptures frequently, because from hence we shall receive the greatest
assistances in understanding them.
2. We must read them with attention. Without this, indeed, barely to run over the words of
Scripture in a negligent, cursory manner, is a profane disregard to the Almighty Author,
whose name they bear.
3. We must read them with reverence.
(1) By reverence I understand that humility of mind which is due from us to our great
Creator, that submission and subjection of our hearts and understandings to His
Divine will, which disposes us readily to comply with whatsoever He proposes to us,
whether it concerns our faith or practice.
(2) But besides this reverence to God the author, there is a farther instance of our
humility to be shown, in not being too hasty or peremptory of ourselves to determine
the meaning and sense of the Holy Scriptures.
4. We must read them without prejudice. A fault we shall never avoid unless we observe the
former rule, and approach those sacred oracles with reverence and humility, with an
open heart, and a teachable disposition. (J. Rogers, D. D.)

Through faith which is in Christ Jesus.--

Faith in Christ the key to the Bible
Faith in Christ is the key which will unlock and give access to the treasures of saving wisdom
which are laid up in the Old Testament. The Bible is an organised whole, and Christ and the
Cross of Christ are wrought into the structure of it, although they do not always meet the eye. He
who by faith sees Christ and Him crucified in the Scriptures is in immediate possession of the
ground-plan of the holy volume. He will observe how the original promise respecting the seed
of the woman was a germ of hope planted in the earth, which, by constant accretions from new
prophecies and new types, had expanded itself into full blossom when the Virgin-born appeared
to fulfil it. He will observe how, as the ages rolled away, the light of revelation grew brighter, and
how the prophets, in the greater spirituality of their religious precepts, and the greater
explicitness of their predictions, were many steps in advance of the law. He will observe how,
from the sacrifice of Abel downwards, every victim which fell at the altar of Jehovah prefigured
the great sacrifice of the death of Christ. And in reciting the Psalms he will feel that the Spirit of
Christ, which was in those sweet psalmists of Israel, testified darkly beforehand of the sufferings
of Christ and the glory which should follow. Thus the whole of Scripture is welded together in
the counsel and design of God; and we know that, as regards man, that counsel and design is all
bound up in one word--Christ. He was the Lamb slain in the counsels of eternity from the
foundation of the world; and accordingly in every chant of Gods holy prophets, which have
been since the world began, there has always been an undersong of Him, an undersong which
may be caught by every spiritual ear. (Dean Goulburn.)

The Bible in early youth

From the time that, at my mothers feet, or on my fathers knee, I first learned to lisp verses
from the sacred writings, they have been my daily study and vigilant contemplation. If there be
anything in my style or thoughts to be commended, the credit is due to my kind parents in
instilling into my mind an early love of the Scriptures. (Daniel Webster.)

2TI 3:16-17
All Scripture is given by inspiration of God.

Inspiration of Scripture
The word Inspiration itself is evidently a figure. It may be illustrated by another word.
Inspiration is a breathing into: influence is a flowing into: neither word is self-explanatory;
the former, like the latter, may clearly admit of degrees and modifications. The word Inspiration
occurs twice in the English Version of the Bible. But there is a spirit in man: and the
inspiration of the Almighty giveth them understanding (Job 32:8). All Scripture is
given by inspiration of God , and is profitable for doctrine, etc. (2Ti 3:16). In the
one passage instruction is the chief thought, in the other edification. The word occurs twice also
in the Prayer-book. Grant to us Thy humble servants that by Thy holy inspiration we may think
those things that be good, etc. (Collect for the fifth Sunday after Easter). Cleanse the thoughts
of our hearts by the inspiration of Thy Holy Spirit, that we may perfectly love Thee, etc. (Collect
in the Communion service). In both these sanctification is the end in view. Definition is still
wanting. In several passages of the Epistles (as, for example, Rom 15:4, and 2Pe 1:20-21) strong
terms are employed to describe the objects and uses of Old Testament Scripture as a whole, and
its source in the agency of the Holy Spirit. Nothing can be more inclusive than St. Pauls
, nothing more emphatic than St. Peters . Yet
definition is still wanting alike of the word and of the thing. Theories of Inspiration have been
many, but it is not in conjecture or in reasoning that our idea of it should be sought. The only
true view of Inspiration will be that which is the net result of a lifelong study of Scripture itself,
with all freedom in registering its phenomena, and all candour in pondering the question, What
saith it concerning itself? It is easy to see (and the Church of the present day is honest in
avowing it) that the real truth must lie somewhere between two extremes--the extreme of verbal
inspiration on the one side, and the extreme of a merely human composition on the other.

I. Against the idea of a verbal inspiration of Scripture we are warned by many considerations.
Amongst these we may place--
1. Its utter unlikeness to all Gods dealings in nature and grace. Where the Spirit of the Lord
is there is freedom--freedom, not bondage; freedom, not rigidity.
2. The language of the New Testament as to the difference between letter and spirit,
between and --the deadness of the one, the power of the other. As
soon as Inspiration itself is tied to the clause and the sentence, to the precise shape and
form of the utterance, and the black and white page of the written or printed book, it too
is turned from the into the , and has lost the very of the
Spirit which made it a (2Pe 1:21).
3. Such passages, for example, as the opening verses of St. Lukes Gospel, which speak only
 of diligent research and a thoughtful judgment as his guides in composing; or St. Pauls
expressions in the seventh chapter of his First Epistle to the Corinthians, as to his
speaking not always with authority, but sometimes in the tone of suggestion and advice;
or again, St. Peters remarks upon the Epistles of St. Paul, which in the same breath he
describes, by clear implication, as scriptures, and yet characterises with a freedom
which would be irreverent and almost impertinent if each line of those scriptures had
been verbally inspired.
4. The observation of differences of style and method between one Scripture writer and
another; the employment, for example, by one of irony and sarcasm, by another of no
weapons but those of simple persuasion.
5. The fearful importance attached to each reading and each rendering of each verse and
clause of Scripture, if one was, and another was not; the very word dictated or the very
thought breathed from heaven.
6. Also the utter grotesqueness of such an idea as the revelation of science, whether
astronomy, geology, or ethnology--which yet there would have been if, where such
objects are involved, the phrases and the sentences had been literally and verbally
inspired of God; implying an anticipation, perhaps by many centuries, of discoveries for
which God had made provision in His other gift of reason, and which it would have been
contrary to all His dealings thus to forestall. Mans extremity is Gods opportunity; that
which lie had given faculties for finding out in time, He would not interpose, before the
time came, to precipitate.
7. The terrible risk to mankind of pinning down the faith to statements utterly indifferent to
spiritual profiting, which yet, if philosophically accurate, must for whole ages bear the
appearance of error. And who shall guarantee the Bible, even if accurately written up to
the science of the nineteenth century, from being condemned by the science of the
twentieth?

II. If such are the confusions and contradictions of the one extreme, THE OTHER EXTREME IS
YET MORE PERILOUS. The practical elimination (now so common)of the Divine element in
Scripture is fatal in every sense to its inspiration.
1. It reduces Scripture to the level (at best) of works of human genius; and, when this is
done, makes the question, for each book, a comparative one, in which some books would
be exposed to a disparaging judgment.
2. It sends us back to human reasoning, which is on many topics (such, for example, as
immortality, forgiveness, and spiritual grace) human guessing, for all our information on
things of gravest concern.
3. It contradicts
(1) express declarations of the New Testament Scriptures as to the Divine authority of
the Old, as well as
(2) express assertion of Divine illumination, promised and experienced, in the blew
Testament writers themselves.
4. It does violence to the continuous doctrine of the Church of all ages, which has from the
very first been express and peremptory in its view of the Divinity of the Scripture.
5. It leaves us practically destitute, even of a revelation. Because, though there might be a
revelation without an inspiration (that is, a gospel of Christ, brought into the world by
Him, and by Him communicated to His apostles, and by them to after ages, without a
separate inspiration of the writers of its records), yet, as a matter of fact, it is by Scripture
that we test our revelation, and that which shakes the authority of Scripture shakes the
certainty of the revelation which Scripture enshrines.
 III. BETWEEN THESE TWO EXTREMES LIES SOMEWHERE THE VERY TRUTH ITSELF ABOUT
INSPIRATION. It would be arbitrary to define it so precisely as to unchristianise those who cannot
see with us. That there is both a human and also a Divine element in the Bible is quite certain.
Some things we may say with confidence.
1. Inspiration left the writer free to use his own phraseology, even his mode of illustrating
and arguing.
2. It did not level the characteristic features of different minds, life one could imagine the
Epistle to the Galatians written by St. John, or the Epistle of St. James written by St.
Paul.
3. It did not supersede the necessity of diligence in investigating facts, nor the possibility of
discrepancies in recording them; though it is more than probable that most or all of
these would be reconciled if we knew all.
4. While it left the man free in the exercise of all that was distinctive in his nature,
education, and habits of thought, it communicated nevertheless an elevation of tone, an
earnestness of purpose, a force and fire of holy influence, quite apart and different from
that observable in common men.
5. It communicated knowledge to the man of things otherwise indiscoverable, and also to
the writer of things which it was the will of God to say by him to the hearer or reader.

IV. While we refrain from definition, IT IS OUR DUTY AS CHRISTIANS TO FORM A HIGH
CONCEPTION OF THE THING ITSELF FOR WHICH INSPIRATION IS THE NAME.
1. Let us think what would have become of the itself, under whichever or
whatever dispensation, if it had been left to depend upon oral transmission.
2. Let us give weight to the passages (some of them quoted above) which assert Inspiration
in the strongest possible terms.
3. Most of all, let us live so much in the study of Scripture, as to acquire that reverent and
devout conception of it which is ever deepest and strongest in those who best know it. A
Christian man able to treat the Bible slightingly would be a contradiction in terms. (Dean
Vaughan.)

Inspiration
The word which is here rendered inspired of God is common enough in heathen writers, but
this is the only place in which it occurs in Holy Scripture. As the word was common in heathen
writers, so is the idea. Best, says an ancient Greek poet, is the word of inspired wisdom.
Another Greek writer speaks of dreams inspired of God. The Roman orator Cicero says, No
man was ever great without a certain Divine inspiration. This last example reminds us that in
the Bible also inspiration is in the first instance the attribute of men, not of books. The prophet
in the Old Testament is also called the man of the Spirit. Men from God, the Second Epistle of
Peter tells us, spake as they were moved of the Holy Ghost. There is a spirit in man, we read in
Job, and the inspiration of the Almighty giveth them understanding. The Divine breath, for that
is the idea contained in the words inspired of God, is first in a human soul; it is only through
the soul that it can be communicated to any word or work. Scripture can only be a body of
inspired writings because it is the work of a body of inspired men. Now let us approach the
subject from this side, and I think it will lead us to some serviceable truths. All men are not
equally capable of inspiration--some have a much greater fitness than others for receiving the
Spirit of God. If we wish to see the perfect type of inspiration--inspiration not limited or
hampered by any unfitness in its instrument--we must find one in whom there is no sin, but an
entire and perfect sympathy with the mind and will of God. One such there is in Scripture, and
one only--the man Christ Jesus. No one ever had the Spirit without measure except Him; in
other words, no one ever walked the earth besides who was in the true and full sense inspired of
God. The Divine breath was in Him, and Him only, the life of every thought and word. Hence the
words of Christ have a solitary and supreme value. He says so Himself: The words that I speak
unto you, they are spirit and they are life. The difficulties which are felt at the present time in
connection with inspiration should all be brought under review in this light. Every scripture, the
text tells us, at least by implication, has a Divine breath in it; there is a Divine purpose which it
has once served, and which, at a certain stage of human progress, it may profitably serve still;
but not every scripture is equally inspired; not every scripture has the final and permanent
validity of the words of Christ; and as long as these last find their way to our hearts and work the
will of Christ in us, we need not disquiet ourselves because we cannot define the inspiration of
Esther, for instance, or of Second Chronicles. When we take the words of Christ as the perfect
type of inspired words, and the record of them as the perfect type of inspired Scripture, we see
what the essential contents and purpose of inspiration must be. Christs words are not
monotonous; they are inexhaustible in their fulness; but in them all there is the undertone: One
thing is needful. Christ is always saying the same things, and about the same things. The nature
of God, the will of God, the true life and destiny of man--these and all that gathers round these
are His theme. He aims at making men wise, but it is wise unto Salvation. He never taught a
school of history or of science, or even of speculative theology. It was His meat to do the will of
Him that sent Him, to declare that will, to win others to do it likewise. We cannot come nearer
than the study of His words brings us to a true idea of inspiration; and if what I have said is true
at all, it follows that inspiration has to do only with the will of God. The man of the Spirit is not
necessarily an infallible observer, an infallible scientist, an infallible historian; in matters
unconnected with his inspiration he may share the ignorance or the prejudices of his uninspired
contemporaries; but he is, in the measure of his inspiration, an infallible interpreter of the will
of God. Could anything be more true than that the words of Christ are profitable for doctrine, or
to put it in commoner words, useful for teaching? The truth about God and man and all spiritual
realities is revealed in them, and brought home to the mind and heart. They have filled and
fertilised the intellect of Christendom for centuries. Are they not useful also for reproof, or more
exactly, for conviction? Are there any words in the world that can quicken a dead conscience and
make it sting, like His? How many of us have been revealed to ourselves as we listened to Him,
and been compelled to cry like the woman of Samaria--Come, see a man that told me all things
that ever I did? Are they not profitable also for correction, for the putting right of what is
wrong, and for discipline in righteousness? But, some one may say, though all this is plain
enough in regard to Christs words, it is very difficult to apply it to everything in the Bible--for
instance, to the historical books; yet the text speaks of every scripture. That is true, and no doubt
by every scripture the apostle has the Old Testament in view; there was no other scripture to
speak of when he wrote. But I think a little patience and attention will show that this general and
practical definition of inspiration is applicable to the whole of the Bible; and if the Bible, from
first to last, has this inspiring and educative power for practical spiritual purposes, we must not
deny its inspiration on other and alien grounds. Let us take examples from the historical books
to make clear what I mean. There are parts of the Old Testament that belong to the clear
daylight of history--for example, the story of the last years of David. That story is told in 2
Samuel, from chap. 11. onward. I hardly need to recall it even by mentioning the names of
Bathsheba, Uriah, Amnon, Tamar, Absalom, Ahithophel, Joab, Shimei. No one knows who
wrote it, but it is not possible to doubt that it rests on the authority of some one in immediate
contact with the facts. Now consider how it might have been written. A newspaper reporter often
has to deal with the same materials, and the chances are a thousand to one that in his hands
they minister to the defilement and degradation of the community. A secular historian would
probably handle them lightly, as the inevitable disorders of an oriental despotism--the natural
result of such a situation as David occupied. In neither case would there be room to speak of
inspiration. But as it stands in the Bible, that terrible record of crime and its consequences, is in
the full sense of the word inspired. It is not written by a sensational reporter, or a pragmatical
historian, but by a man of the Spirit. We see lust and blood in it, not with the sensual eye which
feels the fascination of moral horrors, but with the holy eye of God. No man ever read it but was
awed, shocked, disciplined in righteousness by pity and fear. It is in that sense that the story is
inspired. The facts were not inspired; they were the common property of men with and without
the Spirit. There could not be a more signal illustration of the power of inspiration than that a
narrative like this--all of foulest crime compact--should have virtue in it, when told by an
inspired man, to quicken the conscience, and educate the man of God. Take one example more,
in some ways the most difficult of all, the first eleven chapters of Genesis. According to the usual
chronology these cover a space of something like two thousand years. They do not contain many
incidents--Creation, the Fall, the Flood, the origin and dispersion of the nations, are the chief.
Now nobody lived through all that period, and at the very earliest these narratives were not
written as we have them for centuries after it expired. To what extent they embody traditions;
how nearly or how remotely, in any given case, tradition may be related to things as they actually
happened; whether a primitive revelation survives in them here or there--all these are questions
on which men have been very positive, but on which simple regard for truth precludes
positiveness. And what I want to insist upon here, is that the inspiration of these chapters, like
that of the rest of the Bible, is not affected by any decision to which we may come on these
points. Inspiration has to do with the spirit of the writer, not with his materials. The inspiration
of Luke did not provide him with facts about the life of Jesus; he had to learn them from
eyewitnesses and catechists; he had to scrutinise and compare documents like another historian.
Neither did inspiration, as I believe, supply the writer of Genesis with his materials. What is
inspired in his story is what speaks to the spirit, what serves to convict, to correct, to discipline
in righteousness; and judged by this standard, there is nothing in the Bible better entitled to
claim inspiration than the story, e.g., of the Fall. Compare such a narrative with the use made of
similar materials by a pagan writer--a comparison that can fortunately be made--and we see
how wonderfully the author must have been filled and uplifted by a Spirit above his own. It is
because his writing has this spiritual quality, this permanent power to reveal to us both God and
our own heart, that it answers to the description given by Paul of every inspired Scripture. There
is only one proof, in the long run, that the Spirit of God is in the Bible; and that is, that it exerts
its power through the Bible. The perfection of Scripture is perfection for its purpose, and that
purpose is the transformation of character. (James Denney, B. D.)

The inspiration and utility of the Scriptures

I. The inspiration of the scriptures.

1. What is inspiration? It is not revelation, but the infallible record of an infallible revelation.
2. The extent of inspiration. How far were these men guided by the Holy Ghost in the
composition of the Scriptures? To every line and word. Yet was not the self-control or
intelligent consciousness of the writer destroyed. Each writer retains his own style (see
1Co 2:13; 1Co 12:6).
3. The object of inspiration. To give certainty to that written under its guidance.
4. The proofs of inspiration. Internal evidence. Arguments drawn from the history of these
books, from their contents. Christs appeal to the Old Testament as of Divine origin. The
claim of both writers of Old and New Testaments.

II. The utility of the scriptures. profitable for, etc.

1. As an unvarying standard of doctrine. Not a theological statement, but the germ of all true
 doctrine. From it all doctrine must be derived, and to it all doctrine must be referred.
2. Useful in the confutation of all religious error. Profitable for reproof.
3. Useful as an infallible standard of right and wrong. We cannot trust a pope, a church.
4. Useful for instruction in righteousness. By following its teachings we are brought into
fuller measures of perfection. Our sanctification is by the Word. Sanctify them through
Thy truth; Thy Word is truth. (James Hunter.)

Inspired Scriptures, and their Divine purpose

I. The nature of the writings here spoken of.

II. THE OBJECT FOR WHICH THE SCRIPTURES WERE WRITTEN. This object is twofold; first, what
the Bible would make man; and next, holy it would accomplish its purpose.
1. What the Scriptures would make man. That the man of God may be perfect, thoroughly
furnished unto all good works. It does this by first making him a man of God. Religion
is not an abstraction--it is a Divine life, and a life which in man makes him a man of God.
2. The standard after which he ever aims is perfection!
3. But we have not only the standard announced, we have also the style of the spiritual
education determined--that the man of God may be perfect, thoroughly furnished.

III. How the scriptures propose making men of God, throughly furnished, unto all good
works. All Scripture is given by inspiration of God, and is profitable.
1. For doctrine; that is, for conveying those truths and that learning needful to salvation.
2. Becoming profitable for reproof. This word reproof, means conviction.
3. It becomes profitable for correction. This is equally necessary in a volume suitable to
save men.
4. Lastly--by instruction of righteousness. The unlearning of mans love to sin, the undoing
of his evil habits--this is correction. But after all this is but the negative part of Christian
character. It is the abegnation of evil. Christianity inculcates positive good.

IV. The work which holy Scripture is yet destined to do.

1. By the Bible the Church of God mast be purified.
2. By the Bible, as an instrument, the Jews must be converted.
3. By the Bible the great apostasy must be destroyed.
4. By the Bible, instrumentally, the heathen must be converted. (A. M. Brown, LL. D.)

The Bible superhuman

I shall content myself with stating some plain facts about the Bible, which can neither be
denied nor explained away. And the ground I shall take up is this--

I. That these facts ought to satisfy every reasonable inquirer that the bible is of God, and not
of man.
1. It is a fact that there is a superhuman fulness and richness in the contents of the Bible. It
throws more light on a vast number of most important subjects than all the other books
in the world put together. It boldly handles matters which are beyond the reach of man
when left to himself.
 2. It is another fact that there is a superhuman wisdom, sublimity, and majesty in the style
of the Bible. Strange and unlikely as it was, the writers of Scripture have produced a book
which even at this day is utterly unrivalled. With all our boasted attainments in science
and art and learning we can produce nothing that can be compared with the Bible. To
talk of comparing the Bible with other sacred books so called, such as the Koran, the
Shasters, or the book of Mormon, is positively absurd. You might as well compare the
sun with a rushlight--or Skiddaw with a mole-hill--or Saint Pauls with an Irish hovel--or
the Portland vase with a garden pot--or the Koh-i-noor diamond with a bit of glass. God
seems to have allowed the existence of these pretended revelations in order to prove the
immeasurable superiority of His own Word.
3. It is another fact, that there is a superhuman accuracy in the facts and statements of the
Bible, which is above man. Here is a book which has been finished and before the world
for nearly 1800 years. These 1800 years have been the busiest and most changeful period
the world has ever seen. During this period the greatest discoveries have been made in
science, the greatest alterations in the ways and customs of society, the greatest
improvements in the habits and usages of life. But all this time men have never
discovered a really weak point or a defect in the Bible. Over and over again the enemies
of the Bible have fancied they have detected defects. Again and again they have proved to
be mistaken. The march of intellect never overtakes it. The wisdom of wise men never
gets beyond it. The science of philosophers never proves it wrong. The discoveries of
travellers never convict it of mistakes. Are the ruins of Nineveh and Egypt ransacked and
explored? Nothing is found that overturns one jot or tittle of the Bibles historical
statements.
4. It is another fact that there is in the Bible a superhuman suitableness to the spiritual
wants of all mankind. It feeds the mind of the labourer in his cottage, and it satisfies the
gigantic intellects of Newton, Chalmers, Brewster, and Faraday. It is the only book,
moreover, which seems always fresh and evergreen and new. I place these four facts
about the Bible before you, and I ask you to consider them well. Take them all four
together, treat them fairly, and look at them honestly. Upon any other principle than that
of Divine inspiration, those four facts appear to me inexplicable and unaccountable. Not
only were its writers isolated and cut off in a peculiar manner from other nations, but
they belonged to a people who have never produced any other book of note except the
Bible! There is not the slightest proof that, unassisted and left to themselves, they were
capable of writing anything remarkable, like the Greeks and Romans. Yet these men have
given the world a volume which for depth, sublimity, accuracy, and suitableness to the
wants of man, is perfectly unrivalled. How can this be explained? To my mind there is
only one answer. The writers of the Bible were Divinely helped and qualified for the work
which they did.

II. Let us now consider the privileges which the possession of an inspired book confers upon
us.
1. It is a privilege to possess the only book which gives a reasonable account of the beginning
and end of the globe on which we live.
2. It is a privilege to possess the only book which gives a true and faithful account of man.
3. It is a privilege to possess the only book which gives us true views of God.
4. It is a privilege to possess the only book which gives a clear account of the full, perfect,
and complete provision which God has made for the salvation of fallen man.
5. Finally, it is a privilege to possess the only book which explains the state of things that we
see in the world around us.
 III. Let us now consider the duties which the possession of Gods oracles entails upon us.
1. First and foremost, let us honour the Bible by making it the supreme rule of faith, the
standard measure of truth and error, of right and wrong in our churches.
2. In the next place, if we believe the Bible to be the oracles of God, let us show the reality
of our belief by endeavouring to spread it throughout the world. (Bp. Ryle.)

Inspiration of the Holy Scriptures

I. In confirmation of this doctrine, we would ask attention to the following considerations and
arguments.
1. We would offer a short, clear, and strong argument, from Mr. Wesley. The Bible, says
he, must be the invention either of good men or angels, bad men or devils, or of God.
(1) It could not be the invention of good men or angels; for they neither could nor would
make a book, and tell lies all the time they were writing it, saying, Thus saith the
Lord, when it was their own invention.
(2) It could not be the invention of bad men or devils; for they would not make a book
which commands all duty, forbids all sin, and condemns their souls to hell to all
eternity.
(3) Therefore we must draw this conclusion, that the Bible must have been given by
Divine inspiration--that it is the work of God.
2. Our second argument is derived from prophecy. The ability to foretell future events,
especially hundreds of years beforehand, belongs to God alone.
3. The declarations of the Scriptures themselves plainly prove this doctrine. But will not this
be proving inspiration by inspiration? It would be so, indeed, did we assume the Bible in
this argument to be inspired. But now we take it only as a book of truth, declaring true
doctrines and true history; as such we receive it, and by itself prove its inspiration.

II. We pass to consider some objections.

1. The first, and one which is frequently in the mouths of infidels, is that there are
contradictions in the Scriptures, and therefore they cannot be inspired.
2. Another class of objections against the plenary inspiration of the Scriptures is founded on
the imperfect state of the text, its variations in the reading and punctuations.
3. Another objection which has been urged against plenary or verbal inspiration is founded
on the individuality of the sacred writers. The following is our answer:--God speaks to
man after the manner of men; and hence He uses human language, and, of course,
human language with its imperfections.
Inferences:
1. If the Holy Scriptures are Divinely inspired, human reason ought to be held in abeyance to
their teachings.
2. If Divinely inspired, they must teach us truth without any admixture of error.
3. We also infer that, if Divinely inspired, they contain a sufficiency of truth for our
salvation. (Stephen M. Vail, M. A.)

The Word of God commended to the man of God in the perilous times of the
last days
1. The subject of this text is our own precious Bible.
 2. And, assuredly, of the very deepest interest must such a subject be to the sort of person to
whom in the text the Spirit, by Paul, addresses Himself, on the Divine inspiration, and
authority, and profitableness of the Bible. For it is to the man of God the apostle here
speaks in commendation of the Word of God. It is to one he writes who (2Ti 3:14-15) had
learned and been assured of the things revealed in the Holy Scriptures, which
from a child he had known--who had experimentally proved them to be able to make
him wise unto salvation, through faith which is in Christ Jesus. To that sort of person no
theme could be more attractive of the deepest interest, than the incalculable
preciousness of the Holy Bible (Psa 19:7-11). One thing only could enhance such a mans
estimate of their infinite value, and that one thing was the character of the times in
which, as peculiarly threatening of dangerous assaults on the Christian faith, the apostle
commended the profitableness of the Scriptures and exhorted the man of God to
continue to confide in the profitableness of all Scripture as given by inspiration of
God.
3. And yet, though thus employed as the means of enforcing his exhortation to Timothy to
continue in the things which he had learned, the perilous controversies of the times
are not suffered by any insinuation on the part of the apostle to disturb the certainty in
which his young disciple had been assured of the things which he had learned.
4. Are we men of God, taught of God to know Him, and with profoundest reverence to
acknowledge His authority speaking in His own Word? Then we are of those who
spiritually see. To our renewed hearts, as to open healthy eyes, the light of Holy Scripture
has come and entered in, carrying with it its own evidence of its Divine authority, and
with a power that is irresistible.

I. WHENCE HAVE WE THE BIBLE? It is of God--its authority is Divine. When God speaks the
highest exercise of mans reason surely is, in silent submission, to believe and obey, simply
because it is the Word of God that is spoken. It is the exercise of a prerogative the noblest
birthright of man, to believe Gods truth. In that submission of human reason to the authority of
Divine truth, man escapes into freedom! The truth as nothing else can do, emancipates the mind
from the debasing slavery to the opinions of men. It puts man as to unseen things in immediate
and direct communication alone with God. No creature is allowed to intervene as the Lord of the
conscience, when, for the authority of God speaking in it, the word in Holy Scripture is believed.
God is then by His Word and Spirit in actual contact with your soul, for your enjoying the most
ennobling fellowship with Himself, in the light of truth, and in the perfect freedom of a willing
obedience of the truth.

II. IN WHAT MANNER IS IT GIVEN US BY GOD?--It is given by INSPIRATION OF GOD! The text
here, you observe, does not point to such a mode of communication with man as was used in the
Garden of Eden, when, in the cool of the day, the voice of God was heard by Adam talking with
him. Nor yet does the text here refer to such a mode of writing down what the voice of God had
uttered in mans hearing, as was once and again practised, when, on two tables of stone, the ten
words of the Holy Moral Law were engraven by the immediate finger of God. The text does
plainly testify to the Word of God being written, but observe, to that result being attained by
what is called inspiration. It is God-breathed. That, what is written in the Bible is the Word of
God, results from the inspiration by God of men employed by Him to write it. The Word in Holy
Scripture results from that miraculous operation of the Spirit of God, whereby He did so
communicate Himself to the writers of these Scriptures for the revelation of His will to man, as
to secure the infallible truth and Divine authority of what is written in the Bible. Of the manner
of that miraculous operation of the Spirit of God we know nothing.
 III. TO WHAT EXTENT IS THE BIBLE INSPIRED?--All Scripture is given by inspiration of God. It
is thus that the Divine Author of the book Himself declares to what extent it is inspired. In
whatever manner the Divine influence that gave the Word worked--by whatever means, by
means of however many varied manuscripts, as by many different compilers--the result we have
in this Bible is throughout Divinely inspired.

IV. WITH WHAT DESIGN HAS IT BEEN GIVEN BY INSPIRATION OF GOD? It was given to be
profitable, in order that the man of God may be thoroughly furnished unto all good works, and
for that end profitable in a way manifold and many-sided.
1. The Bible is profitable for doctrine. By its revelation of truth as an objective reality, it
really gives man truth to love. It thus stands in the boldest contrast to the utterly
unsatisfying vanity of modern rationalism, which gives you nothing but the question
whether there be revealed truth at all.
2. The Bible is profitable, too, for reproof. By its deep and searching spirituality the Bible
deals with mans state as a sinner before God. It reveals the truth as to man lost. It
reaches the deepest needs of his condition. It thus utterly dispels all the delusive fancies
of modern rationalism, whereby man is tempted to think well of himself; and so to count
that a gain to him which, if ever lie be saved, he must be content to count as loss for
Christ.
3. The Bible is profitable, besides, for correction of every such groundless hope in man. By
the revelation of grace to us as fallen, and of deliverance from the guilt and power of our
sin by the death and resurrection of the Lord Jesus, the Bible gives a Divine
contradiction to every rationalistic theory of human progress, by which redemption is
attempted to be explained without the cross and the sacrifice of the Redeemer.
4. The Bible is profitable, finally, for instruction (or discipline) in the life and walk of
righteousness. In direct opposition to the wild ravings of modern rationalism about
emancipation from the external law of revealed truth--for the solemn rebuke of that
delusive licence which is sought in following the light within us, rather than the Word of
God without us--the Bible plainly asserts that, under the law to Christ, this is the love
of the new life in Christ, that we keep His commandments--a life of obedience of the law
of liberty--even as Christ Himself kept His Fathers commandments and abode in His
love. (R. H. Muir.)

On the Scriptures

I. Human ability has been inadequate to the production of anything which would justify us in
attributing to it the production of the scriptures.

II. God having graciously resolved to recover the human race from the state into which they
had fallen, and to this end having spoke in times long past to the fathers by the prophets, and in
the latter days to the world, by His Son, IT IS REASONABLE TO SUPPOSE THAT, FOR THE BENEFIT OF
THE GENERATIONS TO COME FOR EVER, HE WOULD CAUSE A RECORD TO BE MADE OF THE
COMMUNICATIONS OF HIS WILL.

III. The connection and agreement of the several parts of the sacred volume, intimate
strongly its divine inspiration.

IV. Tradition has accompanied the holy volume in all ages and places of its being, testifying
its claim to be considered as the word of god.
 V. The providential care of god over the holy scriptures may well lead us to believe that they
are his offspring.

VI. The completeness of the sacred writings, whereby I mean their sufficiency and perfection
as a rule of faith and conduct; their adequateness to our necessities in this present state.
1. This we may clearly deduce from what has already been established. Being given by
inspiration of God, the Scriptures must be perfect for the purpose whereunto He sends
them; and if they are finished, so that no further addition to them is to be expected, they
must be perfect in all generations for ever, for the use of the children of men.
2. And this, if we now advert to the sacred writings, will be found to be really the case. Upon
every subject of a religious or moral nature, concerning which mankind have been
inquisitive, we may here find ample information. And concerning the conduct which is
proper, in every situation in which mankind may be placed, we may here find explicit
instruction.
3. But, it may be objected, if the Scriptures are thus complete, whence is it that so many to
whom they are sent, are brought by them neither to right faith nor to right practice?
4. And this brings me to observe in illustration of the completeness of the sacred volume,
that if any who have access to it are deficient in knowledge or virtue, the cause of the
deficiency is altogether in themselves. The Law of the Lord is perfect; and His Spirit is
ready to render His Word efficacious to every attentive and humble mind. But we must
approach it with docility. It is owing to mens lusts and passions, to the pride of their
minds, to the perverseness of their hearts, to the carnality and viciousness of their lives,
that they do not all perceive the excellence and perfection of the Word of God, and find it
a savour of life unto life to their souls.

VII. WE FIND OURSELVES IN POSSESSION OF A VOLUME, WONDERFULLY ADAPTED TO THE

NECESSITIES OF OUR NATURE, and given by inspiration of God. It becomes us to inquire, what is
the object for which it is given?
1. And let me observe that it is for no purpose of benefit to the Almighty that the volume of
His Word is given to our world. Neither our faith nor our obedience can profit the Most
High.
2. I must also premise that whether any other beings than ourselves are interested in them,
and whether their contents will be of utility to us in the other world, are questions which
need not be discussed as essential to the inquiry we are about to consider. It is enough, in
order to raise our estimation of them, to be assured that into the mysteries revealed to us
the angels desire to look, and that by the dispensations of God to the Church on earth
His manifold wisdom is made known to higher orders of beings. From the nature of
things we may also be certain that those general principles of duty and virtue which have
not respect to mutable stations and relations are the principles by which the conduct of
perfect beings is regulated in all worlds.
3. But what I am now principally concerned to consider is the end or uses of the sacred
volume to men, to whom it is given, in the present world. And this is nothing less than
our recovery from the state of ignorance, sinfulness, and misery into which we are fallen,
and our exaltation to the hope of eternal life. That I may more distinctly set before you
the gracious design of the Almighty in giving us the volume of His Word, allow me more
particularly to observe that it is the efficacious means of all those changes and graces by
which the Christian character is formed and perfected. We are told, you know, that we
must be born again in order to the knowledge and enjoyment of the kingdom of God. It is
 through the instrumentality of the Scriptures that this regeneration is accomplished.
They are the seed of this new birth. Again: it is necessary that we should be sanctified
and made holy in heart and life before we can enter into the kingdom of heaven. And the
Holy Scriptures are the means by which the Spirit of God accomplishes this important
part of our salvation. Further: it is required of us to grow in grace; and we have need to
be constantly nourished in all goodness, if we would not relapse into our vile state, but
advance to perfection in knowledge and virtue. The sacred writings are the granary from
which this daily sustenance of our souls is to be obtained. They reveal the truths, they
contain the virtues, they give efficacy to the ordinances, by which we are nourished into
eternal life. Finally: it is necessary to our comfort, and to the full accomplishment of our
deliverance from the miseries of our natural state, that we should have joy and peace in
believing. And the reservoir of all spiritual joy is the Word of God--the gospel of our
salvation.

VIII. From these truths THERE ARE SEVERAL INFERENCES of a very serious nature and great
practical importance to which I must now ask your attentive consideration.
1. And from the views we have taken of the sacred volume we may perceive its claim to our
highest estimation.
2. But if we value the Scriptures we shall also study them. The consequences of not reading
the Holy Scriptures are of a more serious nature and greater in extent than you may
suppose. It is to this, I apprehend, that we are to attribute, in a great measure, the total
ignorance of religion in some and the decay of it in others. It is in this that we are to look
for the cause of the instability of Christians. Here we may find the reason why error
prevails. Here we may discover the source of fanaticism and of superstition. To this it is
owing that the best seem unconscious of the degree of holiness to which they are called;
and that all rest easy under imperfections of knowledge and deficiencies of virtue which a
thorough acquaintance with the Scriptures would both reprove and correct.
3. In the course of our observations upon the Holy Scriptures, we have shown that God hath
a merciful purpose in conferring them upon us, even to recover us from our ignorance,
sinfulness, and misery, and exalt us to the hope of everlasting life. It behoves us,
therefore, to inquire how far His desire and gracious intention have been accomplished
in us? And this inquiry you will most safely answer, not by adverting to your occasional
feelings and transient fervours, but by looking to your principles and your lives. Are you
brought to a clear knowledge of the only true God, and of Jesus Christ whom He hath
sent? Are those traits of excellence which are distinctly exemplified in the lives of the
Scripture worthies, and which are all combined and perfected in the example of our
blessed Lord, imitated by you in the several conditions and relations in which the Most
High hath placed you? If, at the day of judgment, we shall be found, notwithstanding cur
advantages, to have remained unchanged and unrenewed, the very heathens will rise up
in judgment and condemn us.
4. On this solemn account I cannot forbear adding what is powerfully enforced by our
subject, the importance of bringing to the oracles of truth, whenever we recur to them,
becoming dispositions and conduct. Endeavour, if possible, to make it the standard by
which you would regulate all your thoughts and actions.
5. The character of the sacred writings, and your privilege in possessing them, impose on
you an obligation to extend the knowledge of them as far as you are able, and especially
to make them the source from which you furnish your children with the principles and
rules of life. (Bp. Dehon.)

The true teachings of the Bible

 Every Scripture inspired of God, is the declaration, is profitable. Profitable for what? Well,
for teaching, for reproof, for correction. It is a good teaching-book. It is a good book out of
which to get instruction, provided you seek the right sort of instruction--instruction in
righteousness. What is righteousness? Right living. In the Old Testament and the New the ideal
pattern is that of a man living right in himself, in his social and civic relations, in his whole orb
of self. A man must have some ideal pattern before him, and he must live according to it. The
Bible is said to be inspired--that part of it which is inspired. Every Scripture inspired of God is
also profitable for teaching, for reproof, for correction, for instruction in righteousness. For
what purpose? Why, that the man of God may be complete, furnished completely unto every
good work. There are two radical views of the function of sacred Scripture. First, it is held that
it is a book proceeding directly from the mind of God, in the same sense in which Miltons
poems proceeded from his mind, or in which Newtons discoveries proceeded from his mind, or
in which any legislation proceeds from the minds of the legislators, and that it contains a
substantial revelation of Gods moral government, both in this life and in the other world. In
part, it is such a book; but that is not the genius of the Bible. Such is not the grand end of this
book. The second view is the Scriptural theory. It is contained in the text. The Bible is a book
that under takes to teach men how to live so that they shall live hereafter; and in regard to that
aim and design of the Bible there is no divergence of opinion. All Scripture, then, is not inspired.
Why should we suppose that the genealogies, and the land laws, or the laws of property, among
the Jews, needed to be either inspired or revealed? Was it to supersede the natural operation of
human reason that the Bible was given? If the division of property sprang up in the Hebrew
commonwealth, and if there were many minute economies, all of which were of a nature such as
that they could be born out of the human mind, and it was perfectly within the power of the
human mind to write them down, what inspiration was needed for that purpose? No inspiration
is necessary to record things that common human intelligence cannot miss, and cannot very well
fail of recording. Proverbs and national songs, manners and customs, of the Hebrew
commonwealth--all lay within the natural function of human reason; and when it is said, All
Scripture that is inspired, doubtless it was with the conception that many of these things were
natural and not supernatural. The existence of God; a belief in the moral order of the universe,
or supervising Divine Providence; conscience, or the knowledge of what is right and what is
wrong, and sensibility to that which is right as well as reaction from that which is wrong; the
nature of things that are right and the nature of things that are wrong; sanctions for virtue, and
sanctions also, penal, for vice, selfishness, wickedness, cruelty--all these things are
constitutional, if I may say so, in the Bible. Here, then, is the life that you must not live, and here
is the life that you must live. Was there ever a man that wanted to take anything away from that?
The whole Bible is aa attempt to correct a man, and take him away from this under-passionate
life of which we have been hearing the registration, and to persuade him to come out of it into
the higher and spiritual life. The genius of the Bible is to lift men to righteousness, and to show
the things to be avoided, and the things to be taken on. It is a book of instruction in
righteousness, that the man of God may be thoroughly furnished to every good work; and here
are the work and the qualities. Now, I should like to know if there is any infidel in this world on
that subject, or can be. A great many do not believe that God can exist in three persons; but is
there anybody that ever doubted that love was beautiful, was true, was desirable? A great many
men have had theories of the Atonement of Jesus Christ; there are some fifteen or twenty
different theories or modifications on that subject; but did men ever have any difference of
opinion as to love, joy, peace, long-suffering, kindness, goodness, faithfulness, meekness, or any
of these other qualities? About them there is absolute unity. (H. W. Beecher.)

The Divine authority and perfection of the Scriptures

I. That the scriptures are given by inspiration of God.

 1. In order to judge whether persons are inspired, we must carefully inquire into their moral
character; into their doctrine or message; and into the credentials or proofs of their
mission.
2. The other external proof of an inspired person is the fulfilment of prophecy.

II. The perfection or sufficiency of the Scriptures.

1. They are profitable for doctrine to acquaint us with our lost and miserable condition by
the entrance of sin into the world, and the train of fatal consequences that attended it;
with our recovery by Christ; the covenants of redemption and grace; the offices of Father,
Son, and Spirit in the work of our redemption, and with all those other mysteries which
were kept secret since the world began, but are now made manifest by the Holy
Scriptures for the obedience of faith (Rom 16:26).
2. For reproof, or the discovery of our pernicious errors in doctrine and practice.
3. The Scriptures are profitable for correction of vice and wickedness. Wherewithal, says
the Psalmist, should a young man cleanse his way but by taking heed thereto according
to the Word of God? There we have a collection of all Christian graces and duties, with
their opposite vices. The fruits of the spirit and of the flesh are distinguished with the
greatest propriety; and the most engaging motives to the practice of the one, and awful
threatenings against the other, are represented with the greatest strength and advantage.
4. For instruction in righteousness. That is, either in the righteousness of God, which is by
faith of Jesus Christ unto all and upon all that believe, or in the practice of moral
righteousness, the nature and excellency of which is better explained and illustrated in
the sermons of our blessed Saviour than in all the writings of the ancient philosophers.

III. The clearness and perspicuity of the Scriptures.

1. They were written in the vulgar language, and therefore designed for the use of the
common people.
2. Our Saviour, in His sermons to the people, appeals to the Scriptures, and exhorts His
countrymen, the Jews, to search them. The Bereans are commended for this practice
(Act 17:11), and Timothy appears to have been acquainted with them from his childhood.
If, then, it be proper to teach our children the Scriptures, and if it be the duty of grown
persons to search them, it must follow that they are sufficiently clear in all points
necessary to salvation.
Lessons:
1. Hence we may learn that the religion of a Christian should be his Bible, because it
contains the whole revealed will of God, and is a perfect rule of faith and practice.
2. Let us be thankful that we have the Scriptures in the vulgar language.
3. Let Christians of all ranks and capacities revive this neglected duty of reading the
Scriptures in their families and closets: it is both a delightful and useful employment.
4. When we read the Scriptures, let us consider them, not as the words of men, but as in
deed and truth the Word of God.
5. In judging of controversies among Christians, let us not be carried away by the authority
of great names or the numbers of them that are on one side, but keep close to the
Scriptures.
6. When we read the Scriptures, let us pray for the instructions and teachings of the Holy
Spirit, whose office it is to remove the prejudices and enlighten the understandings of
those who are truly sincere. (Daniel Neal.)
The inspiration of the Scriptures

I. THE NATURE OF THE INSPIRATION. Inspiration means that which is breathed into the human
mind of God. In the same way as Christ breathed upon the apostles, and said, Receive ye the
Holy Ghost, so inspired men receive that influence and power which enlightens, and purifies,
and sustains their judgment and their capacity whilst they are writing it. Exactly in the same way
as a musician, out of an instrument, by the touch of his fingers, will evoke such sounds, such
harmonies, as his own skill, his own will, or his own pleasure may design, the writers of the Holy
Scriptures are the instruments out of which the Holy Ghost evokes the melodies of truth--the
harmonies of heavenly and Divine doctrine--that which makes us happy in time, and prepares
us for the happiness of eternity. There is a slight distinction to be made between inspiration and
dictation. Dictation addresses itself to the ear, and goes through the ear into the understanding
and the heart; inspiration is more that which is within a man--it is a power dwelling in the
interior of his soul, and influencing his thoughts and expressions accordingly.
1. There is inspiration in matters historical--that which relates to the histories and
biographies contained in the Bible.
2. We come to the inspiration which is doctrinal, or which has to do with abstract truth, such
truth as the human faculties could never elicit, invent, or evolve; such truth as, if known
at all by man, must be made known by God.
3. I advert to that inspiration which I denominate legislative--that which is associated with
the giving of law and the enunciation of commandments.
4. There is the inspiration which is devotional.
5. I shall mention but one other form: that is, the form of prophecy--the inspiration which
relates to the prophetic Word. I take this to be the fullest, most perfect, and unmingled of
all the inspirations, because to man in no case is there vouchsafed any foresight.

II. Some of the leading evidences, the more striking proofs, that the Bible does come from
that sacred and celestial source to which we ascribe it.
1. First it claims to be so; it says of itself that it is so. Moses did as the Lord commanded him.
Again and again we read, the Lord spake unto Moses; and every prophet came with this
annunciation, Thus saith the Lord. We find Paul saying, I command; yet not I, but the
Lord; The Spirit speaketh expressly; Ye have received the Word of God.
2. There is another evidence which arises from the nature of its contents--from the original,
exalted, enlightened, amazing principles, which it contains. I hold it as an axiom that
God only can reveal God--that God is never known but by His own teaching and by His
own inspiration. Here is God revealed.
3. There is also an argument arising from the self-evidencing power of truth. Light is self-
evidencing. When a child sees light, it does not want any logical argument to say that it is
light. When mind flashes, when intellect sparkles, when genius coruscates, you say, this
is mind; you want no other evidence--the thing demonstrates itself. So does the truth in
the book of God. Read out the doctrine, make known the precept, let us see the history;
why, it is of God; it carries its own evidence.
4. Then there is the harmony of all its parts.
5. I must add the evidence of its holiness. The Bible, received in the heart and mind, makes a
man pure, gentle, and Christlike; received into a family, it makes a scene of peace and
unity; received into a nation, it purifies and elevates; and the world, did it receive the
Bible and act upon its principles, would be paradisaical; almost all the miseries of it
would be gone at a stroke; whatever is peaceful and felicitous for the glory of God and for
the happiness of man would multiply, prosper, and abound.
 6. There is one other argument, that arising from prophecy, in connection with the total
want of human foresight, and the vastness and extent of this proof: We have a more
sure word of prophecy, whereunto we do well to take heed, as to a light shining in a dark
place.

III. THE USE AND PURPOSE: That the man of God may be perfect, throughly furnished unto all
good works. You note the expression, man of God. I take it to be a very noble and magnificent
thing to be a man; I glorify God every day of my life that I am a man; I mean, that I have the
capacities, the mind, the thinking powers, the will of a man. Then it is said, man of God. There
are the faculties consecrated, the grace and light, the emanation and power of Deity beaming
upon the man, making him a man of God. (James Stratten.)

The inspiration of Scripture

We can form no more distinct conception of what inspiration is in itself than that implied in
the word--the breathing of God upon, or into, the minds of His servants. He imparted to them
an extraordinary degree of influence, whereby they were instructed what and how to speak and
write. This special Divine influence distinguishes them from all other teachers, and their
writings from all other books. The manner of inspiration is beyond our knowledge; indeed, the
working and influence of the Divine Being anywhere are to us a profound mystery. Motion, life,
and growth, the fruitfulness of the earth, and the order and harmony of all things must be traced
to Him; but how they are produced we know not. In Him we live and move and have our being;
He besets us behind and before, and lays His hand upon us; but His manner of doing this is too
wonderful for us to understand. We are bound to recognise His influence in the mental power,
wisdom, and goodness of men; but how He comes into contact with the mind it is impossible to
explain. So also of the prophets and apostles. They were inspired of God; He breathed into their
minds, and endued them with a supernatural power of seeing and teaching spiritual truth--this
we know; but beyond this point we cannot pass. Observe a threefold effect of inspiration--the
revelation of truth, intensity of feeling, and abiding power in the words.

I. FIRST, THE INSPIRED MAN WAS A SEER; THE VEIL WAS TURNED ASIDE, AND HE WAS PERMITTED
TO LOOK INTO THE SANCTUARY OF TRUTH. Think of the Hebrew prophets to whose writings the
text refers. The unity, personality, and spirituality of God were revealed to them. They beheld
His glory as others did not, and therefore spoke of it in sublime and incomparable language. The
teaching of the Bible should be judged of by this: Do the prophets and apostles reveal spiritual
truths in a clearer light than the ancient philosophers did? To this a thoughtful man can only
return one answer--they do. Read, for instance, the Meditations of Marcus Aurelius, and then
turn to the Epistles of St. Paul, and I think you will be obliged to acknowledge that moral and
spiritual truth shines in the verses of the apostle with a brilliancy and strength not to be found in
the words, wise and beautiful though they are, of the imperial Stoic. Seeing, then, that the
prophets and apostles speak with such deep spiritual insight, the question is, How this came to
pass? They were not philosophers, scholars, and orators, as the great and learned men of Greece
and Rome were. The true explanation is, holy men of God spoke as they were moved by the
Holy Ghost.

II. THEIR MENTAL ILLUMINATION WAS ACCOMPANIED BY DEEP AND INTENSE FEELING. Their
spirits were moved--they felt the burden of the word of the Lord--the truth was in their heart
as a burning fire. Therefore speech became a necessity, for by speaking they lightened the
burden that oppressed them and gave out the fire that burned in their bosoms. When they had
messages of peace and good tidings to deliver, their doctrine dropped as the rain, their speech
distilled as the dew, and as the small rain upon the tender herb. But when the sins of the nation
and the judgments of heaven were their themes, they cried aloud, and their language was as
terrible as a midnight alarm. To speak as the prophets spoke we also must be enlightened and
moved by the Holy Ghost.

III. THE ABIDING POWER IN THE WORDS. They are instinct with the love, the pity, the
sympathy, and the power of the Divine mind. They are spirit, and they are life. The ancient
sacred fire that descended from heaven continues to burn on the altar of the Bible. (T. Jones.)

The Bible
I speak of THE BIBLE FIRST AS THE GREAT TEACHER OF MANKIND, because it must ever continue
to be of the supremest importance to the race of mankind. It contains the record of Gods special
revelations to one chosen people, and of that final all-inclusive revelation, wherein He has
spoken and is speaking to us by His Son. The Bible is not by any means Gods only revelation. It
always has been an evil when it has been so considered. It contains, however, some of the
clearest and directest lessons which God has ever spoken to man through the mind and
utterance of his brother man. Take but one illustration of its unique supremacy. After all these
thousands of years of the worlds existence, after all splendours of literature in all the nations
and in all ages, there is no book in the whole world which can supersede the Bible as an
instrument for the education of the young. After all these millenniums it remains the most
uniquely glorious book which the world has ever known. Its light, says Cardinal Newman, is
like the beauty of heaven in all its clearness, its vastness like the bosom of the sea, its variety like
the scenes of nature. Perhaps testimony from a religious teacher might be regarded as purely
official. Let me, then, quote the testimony of an eminent living man of science; the testimony of
a man like Professor Huxley on this subject will, at least, not be suspected. I have been
seriously perplexed to know, he says, how the religious feeling which is the essential basis of
conduct can be kept up without the use of the Bible. The pagan moralists lacked fire, and life,
and colour, and even the noble Stoic, Marcus Aurelius, is too high and refined for an ordinary
child. For three centuries this book has been woven into the life of all that is best and noblest in
English history. It forbids the veriest hind who never left his village to be ignorant of the
existence of other countries and other civilisations, and of the great past stretching back to the
furthest limit of the oldest nations of the world. By the study of what other book could children
be so much humanised or made to feel that each figure in that vast historical procession fills,
like themselves, but a momentary inter-space between two eternities, and earns the blessings or
the curses of this end of all time, according to his efforts to do good and to hate evil, even as they
also are earning their payment for their daily work? Unhappily, however, the Bible in age after
age has been liable to such boundless misinterpretation, that it is not possible or honourable to
speak of it as the most blessed among the teachers of mankind, without admitting, as St. Peter
did eighteen hundred years ago, that it may very easily be wrested to our own destruction.
Century after century men, misled by their religious teachers, have failed altogether to see what
the Bible is; they have made a fetish of it, and under the plea of its sacredness have taken
advantage of its many-sidedness to get rid of its most central and essential teaching; they have
made it like the faineant monarchs who have been surrounded with splendid state and almost
Divine reverence, while care was taken that their real voice should never be heard, and their real
wishes never known. Men have used the Bible to find an excuse for hating and cursing and
burning one another, they have torn it into shreds and turned each shred of it into a fluttering
ignoble ray of some party pennon; they have dislocated its phrases and built false theologies on
the perversions of its texts But having eliminated these errors, we may dwell without stint on
the priceless value of Scripture as a whole--of Scripture in its best and final teaching to the heart
of man. The Talmud and the Koran, and even the writings of the Indian and the Buddhist, have
stolen its precious gems. It has exercised the toil of men like Origen and Jerome, and fired the
eloquence of Chrysostom and Augustine. It dictates the supreme and immortal songs of Dante
and of Milton. It has inspired the pictures of Fra Angelico and Raphael, the music of Handel and
Mozart. There is scarcely any noble part of knowledge worthy of the mind of man, but from
Scripture it may have some direction and light the hundred best books, the hundred best
pictures, the hundred best pieces of music, are ten times over involved in it. The sun never sets
upon its gleaming page. What a book, exclaimed the sceptical poet Heine, after a day spent in
the unwonted task of reading it. Vast and wide as the world, rooted in the abysses of creation
and towering up beyond the blue secrets of heaven; sunrise and sunset, promise and fulfilment,
birth and death, the whole drama of humanity, are all in this book. In this book, said Ewald,
the foremost of modern critics, when Dean Stanley visited him, and the New Testament, which
was lying on the table, fell accidentally to the ground--in this book, he said, as he stooped to
pick it up, is all the wisdom of the world.

II. Test it once more by the immeasurable comfort and blessing which it, and which it alone,
has brought and ever can bring to dying men. Millions have loved it passionately who have cared
nothing for any other literature, and it alone has been sufficient to lead them through life as with
an archangels hand. Into Thy hands I commend my spirit; in age after age Polycarp,
Augustine, John Huss, Jerome of Prague, St. Bernard, Luther, Melane then, Columbus, Francis
Xavier, and I know not how many thousands more, have died with these words upon their lips.
That book, sir, said Andrew Jackson, President of the United States, pointing to the family
Bible upon the table, as he lay upon his death-bed, that book, sir, is the rock on which our
Republic rests. I have only one book now, said the poet Collins, but that is the best. Bring
me the book, sir, said Sir Walter Scott to Lockhart on his death-bed. What book? asked
Lockhart. The book, the Bible, said Sir Walter, there is only one. Every shallow and ignorant
freethinker thinks he can demolish the Bible; he might am well try to demolish the Himalayas.
The greatest men have esteemed it most. Infidels babble about the contradictions between
Scripture and science. I have quoted the testimony of one of the most eminent living men of
science; let me quote one of the most illustrious dead. Once, when the famous Faraday was lying
ill, his physician, Dr. Latham, found him in tears with his arm resting upon a table on which lay
the open book. I fear you are worse, said Dr. Latham. It is not that, said Faraday, with a sob;
but why will people go astray when they have this blessed book to guide them? Its words speak
to the ear and to the heart as no other music will, even after wild and sinful lives. Though I walk
through the valley of the shadow of death I will fear no evil, for Thou art with me, Thy rod and
Thy staff comfort me. Those words were written by his physician to Daniel Webster on his
death-bed, and the great man, the despised, broken idol of a great nation, who had cast the
destiny of all his life on one throw of ambition and had lost the cast--the great man faltered out,
That is what I want--Thy rod, Thy rod, Thy staff, Thy staff, and they were the last words he
said.

III. I WOULD THEN URGE YOU ALL TO A CONSTANT AND REVERENT, BUT AT THE SAME TIME A WISE
AND SPIRITUAL, STUDY OF THIS BOOK. If we be ignorant, said the translators of 1611, the
Scriptures will instruct us; if out of the way, they will bring us home; if out of order, they will
reform us; if in heaviness, comfort us; if dull, quicken us; if cold, inflame us. Tolle lege, Tolle
lege; take them and read, take them and read. Only beware how you read. Read as a scoffer read
as a pharisee, and it will be useless. Read rightly, and then the Bible will be a light unto your
feet, and a lamp unto your path. Read teachably, read devotiouably. The saving knowledge of
Scripture is a science, not of the intellect, but of the heart. Read, above all, as Christ taught us to
read, not to entangle yourselves in the controversial or the dubious, but go to the very heart of
the central significance. (Archdeacon Farrar.)

The Holy Scriptures

 I. THE BIBLE IS THE MOST ANCIENT BOOK IN THE WORLD, AND YET IT IS NOT ANTIQUATED, but
always fresh and fragrant, as the beauty of the morning, and the breath of spring. Like the angel
of the resurrection, the spirit of the Bible is clothed and crowned with immortal youth, and
rejoices in the possession of undecaying strength.

II. THE BIBLE IS THE MOST EXPANSIVE BOOK IN THE WORLD. It was the saying of Malebranche,
the great philosopher, that if he had all truth, be would let forth only a ray at a time, lest it
should blind the world. And this seems to be the principle which underlies the whole revelation
in the Word of God. The truth is unveiled to men according as they are able to bear it.

III. THE BIBLE IS THE MOST INSPIRING BOOK IN THE WORLD. We may hold certain mechanical
views of inspiration, but the question for each one of us is to ask, Does the Bible really inspire
us? The Bible is inspired because it is inspiring, and if it fails of this effect, then the mere
theoretical knowledge of the inspiration will be of little value. And yet if we derive no inspiration
from Scripture, we must not therefore lay the blame upon the Bible, and conclude that it has
failed to stand the test. There are certain qualities of mind and heart which we must bring to the
interpretation of all things. Nature herself will not inspire us if we have no eye to see her beauty,
or heart to understand her charm. It is the poet who sees in nature a glow and glory which may
be hidden from others, because he is possessed with a certain sympathy. So it is in regard to the
Bible. We must bring to its study an innocent eye and a pure heart, a longing desire for truth,
and a purpose to obey it; and then we shall feel inspired by the revelations which it makes
known to us.

IV. THE BIBLE IS THE ONLY PERFECT BOOK IN THE WORLD. Perfection is the sign and signature
of all Gods works. If you put under the microscope a bees sting and an ordinary sewing needle,
you will at once see the difference between mans handiwork and Gods. They are both very like
each other when examined by the naked eye; but when brought beveath the lens we perceive the
mighty difference. The needle is rough and rugged, full of bulges and bends, like the undressed
bough of a tree, whereas the sting of the bee retains its arrowy point and perfection under the
closest scrutiny. And so it is with all Gods works in contrast with mans. The Bible is the only
perfect book, because it is the work of God. The law of the Lord is perfect, says the Psalmist, the
sun rules in the heavens, and divides the day from the night. And so with the Word of God. The
light which shines through it rules the mind and will and heart of man, and divides the darkness
from the light. But the Word of God is not only perfect, but it is designed to make man perfect--
that the man of God may be perfect--fully furnished unto every good work. (J. Coats Shanks.)

The incidental advantages of study of the Bible

It is common to urge upon men a study of the Bible as a matter of duty--a part of the thou
shalt of God; and also as a matter of worship--the other part of prayer and praise. While it is
fortunate that we have a book which can lay the claim of duty upon us, and still more fortunate
that we have a book worthy to be incorporated into our worship, there are other aspects in which
the Bible offers itself, which might be called its advantages. Set aside now the fact that it is a
religious book, and all religious considerations, and regard it simply as a book to be studied, and
there is no book the study of which brings so many advantages as the Bible, because there is no
other one book that embraces so many departments of truth and knowledge or treats them in so
wise a way.

I. Look at it as A BOOK OF HISTORY. The Bible begins with the creation out of chaos, and ends
with humanity lifted into the heavens, and the whole mighty sweep is history. But the great
advantage of studying history through the Bible is that we thus follow the main current of
human progress in all the ages; we are tracing an idea, a principle, a force, and that the greatest
the world has ever felt.

II. LOOK AT IT AS A BOOK OF POLITICAL SCIENCE. A study of the Hebrew Commonwealth is

valuable because it shows how close and real is the relation of the nation to God, and how vital is
righteousness and fidelity to God. We have in the Bible the finest illustration of patriotism to be
found in all history. There was no individualism, there was no communism, but a happy balance
between man as an individual and as a member of the race, such as we find in nature. We are
individuals; we are also members of the race, and both exist in God. A true nation is a true
expression of this threefold fact. Nowhere is it so clearly set forth as in the Hebrew
Commonwealth. Its institutions, also, are well worth studying. The details of life are treated
sacredly. A Divine emphasis is laid upon trivial matters of well-being. Filth and contagious
diseases are an abomination in the sight of God. Health is well pleasing to God. Family,
property, personal rights, sex are guarded by Divine sanctions.

III. LOOK AT IT AS A BOOK OF BIOGRAPHY. The proper study of mankind is man. The Bible is
permanently a book of biographies. It is a book of religious history, but the history is always
turning on a man. It is a book of religion, but the religion is that of real life, and of separate men.
When men of great natures move through great scenes, and do great deeds, or when they unfold
qualities and traits that are fine and rare and strong, then we have the materials for biography.
By such a standard the Bible is most rich in this material for study.

IV. LOOK AT IT AS A BOOK OF LITERATURE. Dr. Johnson once read the Book of Ruth to a
company of literary infidels. What a charming idyl! they said. Where did you find it? There
are four fields of literature in which the Bible rises higher than all other books--ethics, religious
poetry, religious vision, and the drama in its high sense as a discussion of human life. The
Proverbs and Book of Ecclesiastes are the wisest, aptest, most varied, and best expressed
maxims of practical life ever made, and outweigh in value all others taken together. The Psalms,
considered simply as expressions of religious feeling, find no rival. They touch every mood, sink
to all depths, rise to all heights; they are as free and natural as the winds, and cover human
nature as it weeps and struggles and hopes and rejoices. The prophetic utterances are not only
unique, but are fuller of passion, sublimer in expression, bolder in imagery, loftier in
conception, than anything to be found in profane literature. And they have this unique quality:
they are the products of an actual experience, and not mere creations of the imagination. They
have also this transcendent value--one that should make them dear to every thoughtful man:
they are expressions of patriotism, and contain the philosophy of national life as existing in God.

V. Look at it as a book FULL OF UNDEVELOPED FORCES AND TRUTHS. I mean the opposite of the
common assertion that it is an exhausted book. I mean it in a sense that excludes it from being
classed with other books called sacred. I admit that there are a few books which seem to hold
within themselves truths capable of infinite expansion, and to touch truths not yet realised. Such
are some of the great philosophies and poems and essays; but, after studying them awhile, the
sense of finiteness begins to gather about them; we come to limitations, to boundaries; there is a
solid firmament above, and the truths run round the world and not into endless heavens; we
detect faults; we feel the weakness of a human personality; we say, Thou hast seen far, but not
the end, nor the whole. It is not so when we read the Bible. One reason why some men reject it
or pass it by is that it so quickly carries them beyond their depth and outruns their conception.
And one reason why other men delight in it, and write books upon books about it, is that it
brings the infinite and the mysterious within reach, enkindling their imaginations and stirring
their spirits by the outlooks thus gained. I spoke of the Bible as a book of undeveloped spiritual
forces. I mean that we find in it those facts and laws and truths which are working out the
destiny of man. They are spread out in a ]ire; they are uttered in words. The parables of Christ--
if we but knew it--contain the history of the world and of mankind for all eternity. The Sermon
on the Mount states the laws by which human society progresses, and will reach its goal of
perfection. The acts of Christs life illustrate or reveal how this material world is immersed in the
real world of the spirit, where the miraculous becomes natural. The whole life of Christ is simply
a true life--perfectly obedient to God, wholly sacrificed for man, duty itself, love itself, lost and
so found, Divine and human, and claiming a oneness for humanity with itself in God. I
anticipate the day when the Bible will stand higher in the estimate of men than ever before. It
will not be blindly worshipped as in the past, but it will be more intelligently read. It is not a
book of the past, but of the future. As we move up toward it we shall find that it reflects the
world on its pages, and that it contains the true order of human life. Meanwhile, it is not amiss
for us to study the Decalogue for social guidance; the Beautitudes for guides in daily life; and
Christ, in all the light and mystery of His being and character, as the Way, the Truth, and the
Life--the way through this tangled world, the truth in this world of perplexity, the life in this
world where all things else perish and pass away. (T. T. Munger, D. D.)

What is the Bible?

The first thing I want to say to you is this: You are not to look in the Bible for a complete and
comprehensive presentation of Divine truth. You are not to look in it for a revelation or
disclosure of science of any kind, physical or metaphysical, natural or supernatural. It is not at
all a scientific treatise. It does not aim or purport so to be. Nor are you to regard the Bible as an
infallible book of equal value and equal authority in all its utterances and all its parts; as a book
without any intermixture of error. An infallible book would require, first of all, that the writers
should be infallibly informed as to the truth; in the second place, that they should be able to
utter it infallibly; in the third place, that they should have a language for the communication of
their ideas which was an infallible vehicle of thought; in the fourth place, that, if they died, the
manuscripts in which their thoughts were contained should be infallibly preserved, without any
intermixture of error, through the ages after their death; fifthly, that, if the language in which
they wrote were changed, the translators should be themselves capable of giving an infallible
translation; sixthly, that, if the book were to be infallibly applied to the actual conditions of life,
men who interpreted and applied these principles should be infallible interpreters. And, finally,
it would require that the men who received should be able in fallibly to apprehend what was
given. The treasure of truth in the Bible is not a minted treasure with the stamp of the Divine
image upon it. It is like the gold hid in the bosom of the mountain. It must be mined, dug out
with the alloy with which it is intermixed, washed, burned in the furnace, and the stamp must be
put upon it before it is ready for currency. But as soon as this is done, the process begins over
again. The Bible yields its treasure only to him who digs for it as for a hid treasure; the promise
of the Bible is only to him who seeks and knocks. No age can do this seeking, this knocking, for
another. The structure and the history of the Bible alike demonstrate that what God has given us
here is not a substitute for thought, but an incentive to thinking. Lessing said, If God were to
offer me in one hand Truth and in the other Search for Truth, I would accept Search for Truth.
What God gives us in the Bible is Search for Truth. What, then, is the Bible? It is a selection of
literature evolved out of eighteen centuries of human life, comprising all various literary forms,
written by men of all various types and temperaments, without concord, without mutual
understanding, without knowing that they were making a book that was to last for all time. It is
a collection of the most spiritual utterances, of the most spiritual men, of the most spiritual race,
of past time. You are to come to it as such a collection. It is as such that you are to study and take
advantage of it--as such a record of spiritual experiences.

I. In the first place, then, in view of this generic statement, I urge on you to have your Bible--
not merely a Bible, but YOUR BIBLE. Mr. Shearman has a copy of the Bible which Mr. Beecher
carried for something like forty years--perhaps more--with his marking scattered through it. It is
more than a Bible--it is Mr. Beechers Bible; and the pencil-marks in it tell the story of his own
spiritual experience, while they emphasize the spiritual experiences of the ages that are past. So,
have your own Bible, into which your life shall be woven, around which your spiritual
associations shall cluster, and which shall become sacred to you, not so much for the voice that
spake to Abraham, to Moses, to David, to Isaiah, or Paul, so many centuries ago, but for the
voice that has spoken to you--through Abraham, Moses, David, Isaiah, or Paul--in your own life-
experience.

II. USE YOUR BIBLE. The Bible that is to lay hold on you is a Bible that you must lay hold upon.
Familiarise yourself with the Bible. It is a coy acquaintance. It does not let every one into its
heart, or disclose to the chance acquaintance the secret of its power. You must love it. If you are
to love it you must acquaint yourself with it. You must take it with you into your experience. You
must make it the man of your counsel in your perplexity; you must go to it for comfort in your
sorrow; you must find in it inspiration when the deadening process of life has brought you
earthward; you must seek in it those experiences for which your own heart and soul hunger.

III. You must, in your use of the Bible LOOK BEHIND THE BOOK TO THE TRUTH WHICH IS IN THE
BOOK, and which really constitutes the book. Studying Biblical criticism is not studying the Bible.
Behind all form and structure is the truth which makes the Bible. What is the Bible? This thing
that I hold in my hand? Not at all. Were it in Greek, it would still be the Bible. Not the book--the
truths that lie behind the book, they make the Bible. Such truths as these: the man is immortal--
not that he is going to live a thousand or a hundred thousand years after death, but that he has
in him a spirit that death cannot and does not touch; that he is under other laws than those that
are physical, that he is under the great moral laws of right and wrong; that there is a God who
knows, thinks, feels, loves; and that there is a helping hand reached down out of heaven to lay
hold of and to give help to every struggling man seeking, working, praying, wrestling toward a
nobler manhood; an immortal spirit, a personal God, a forgiveness of sins--that is the Bible. Go
to the Bible, not for an infallible philosophy of human life, but for unveilings and disclosures of
infinite, helpful, inspiring truth.

IV. But behind this truth there is something further to be sought. FOR LIFE IS MORE THAN
TRUTH, AND EXPERIENCE IS MORE THAN PHILOSOPHY. The Bible is the most human of books. It is
the record of human life, and of the noblest and divinest experiences in human life. It is because
it is a human book that it appeals to humanity. It is because it is a human book that humanity
finds light and life and power in it. Writers of the Bible are not like lead pipes that take water
from a distance and bring it a long way and deposit it for you, without the trouble of your
drawing. Writers of the Bible are like the mountain-side, saturated with water which pours from
its side in springs when we ask to drink. The Bible writers were saturated with Divine truth; then
out of that saturation the truth sprang forth into utterance. In the Bible you come into
association and fellowship with men who are living in the spiritual realm; you come in contact
with men who are struggling, not for art, not for wealth, not for culture, not for refinement, but
for walking with God. They blunder; they do not know; they have dim visions, oftentimes, of
God--they see Him as that blind man saw the trees as men walking. Their notion is intermingled
with the notion of their time; but in it all, throughout it all, inspiring it all, is that hunger and
thirst after righteousness that shall be filled. To come into the Bible is to come, not into words
graven on stone, however true, but into living experiences of love, of faith, or hope, wrought in
imperfect lives, but glorifying them by the glory of an indwelling God.

V. And behind the truth and behind the experience you are to look for something still more
than either--YOU ARE TO LOOK FOR GOD HIMSELF. Back of all Bible truth is the human experience
of the Divine. Back of all human experience of the Divine is the God that inspires, irradiates, and
creates it. Do I value the locket less because I know it is a human handiwork? It is not the locket
I care for. It is the picture of the beloved that is in the locket. It is not the frame and form and
structure of the book, but it is the God who dwells in the book that makes it dear to me.
Kaulbachs famous cartoon of the Reformation presents Luther holding aloft an open Bible,
while grouped around and before him are the inventors, the discoverers, the thinkers, the
writers of genius, that were nurtured in the cradle of the Reformation. It is a true picture. Where
that open Bible has not gone, there to-day is darkness illimitable. Where that Bible has gone,
partly opened and partly closed, there is a dawning of the day. And where it is an open Bible
with a free page and a well-read one, there is the illumination of civilisation. (Lyman Abbott, D.
D.)

What use do we make of the Scriptures?

All our practical knowledge of God is comprised in the Bible. The Bible then ought to be to us
that which the chart and the compass are to the mariner on a stormy ocean; we have absolutely
no other guide, no other directory to our course. In what light, then, do we practically regard the
Bible? Is it enough to possess the Scriptures, to have been instructed out of the Scriptures in
infancy, to hear them read in public worship, to have a general approbation of their contents?
Would it be satisfactory to the mariner merely to possess a compass on board his vessel; to have
received information as to its use in infancy, to admire its utility, or to discourse sometimes
publicly of its merits; meanwhile he is driving on, it may be, to rocks, to shoals, to sands, or
quite away from his course? But how many an individual lives in this precise manner, as to his
use of the Scriptures! Day passes after day, week after week, month after month, year after year,
and God marks not his anxious eye pondering over this chart of life. Politics, science, poetry,
history, it may be lighter productions--these can arrest his attention and interest his mind; but
the Bible which notifies the waymarks to eternity--this excites no interest. And yet such a person
perhaps expects Gods favour--expects to reach the harbour of endless peace, and never even
dreams of the probability of intervening shipwreck! Mournful and inconsistent expectations!
Many, however, are to be found who are by no means chargeable with this entire neglect of the
Scriptures. Some have, from infancy, acquired regular habits of reading the Bible, and peruse, as
a daily or at least as a weekly task, their allotted chapters. But they do this oftentimes without
anxiety, and without progress in religious knowledge. The fact of reading is to them more
important than the contents which they read. They manifest no submission of the heart to Gods
teaching--no godly diligence to lay up in the soul His statutes and promises. Eternity fastens not
upon their thoughts--the wonders of redeeming love attract not their affections. They read with
coldness, and languor, and unconcern. There is no scrutiny as to the effect of their knowledge--
as to the conformity of their views, and sentiments, and habits, with the decisions and intentions
of God! The heart makes no progress in its voyage--it is no nearer to God--no nearer to the
dispositions of Heaven than it was many years ago. Think again of the mariner--his eye glances
daily upon his compass--or once a week he fixes his look upon the needle; but he uses not the
helm--he brings not the vessel into the prescribed course I As well then might the compass be
cast into the depths of the sea I Now, it is evident that this is not the use of the Scriptures which
God demands--this is not to possess any anxiety as to the knowledge of Gods will. Those who
thus neglect, or thus imperfectly respect the Scriptures, are not among those who work out
their salvation with fear and trembling. (Christian World Pulpit.)

Scripture manifold yet one

The Bible is, to use the language of Prof. Westcott, a book manifold by the variety of times
and circumstances in which its several parts had their rise, else by the inspiring presence of the
same spiritual life. It may be compared to a cathedral whose parts have been built at different
successive ages: the traces of these ages are easily seen in the architectural style, but all are knit
together in one holy temple of God. Closer investigation of this cathedral shows that the
historical range of its growth is greater and wider than was at first supposed. The stones which
have been built in, it seems, were drawn from widely scattered quarries; here are marbles which
must have been imported from distant lands; here are great blocks of stone which must have
been conveyed from unthought-of hills; here are richly-carved capitals which show some foreign
skill: but all these have found their fitting place. Each stone, each ornament, drops into the spot
prepared for it; arch, pillar, buttress, mullion and pinnacle, whatever their greater or their lesser
antiquity, are lending support or beauty, and fulfilling their functions as parts of one vast
sanctuary, whose purpose is not lost or altered because antiquarians have made its stories
doubly interesting and doubly dear by enlarging the bounds of its history and adding new
elements to the story of its growth. (Bp. W. B. Carpenter.)

Profitable for doctrine, etc.

The uses of the Scriptures

The Scriptures give Divine, and therefore infallible, direction for doctrine--the didactic
teaching of the truth concerning God; for reproof--the refutation by proof of error concerning
God; for correction--the setting right or rectifying the wrong principles of practical ethics; for
instruction in righteousnsss--the positive nurture of the soul in experimental knowledge of the
way in which a sinner may be accounted righteous before God. And this, it will be perceived on a
little reflection, is a marvellously logical classification of their uses; and it is exhaustive, as
covering all the possible wants that man can desire to have met by a revelation. As a being
endowed with reason, and capable of believing only what he conceives to he truth, his religion
must embrace a doctrine of God and his relations to God. As a creature liable to be deceived,
by error and unbelief concerning God and his relations to God, his religion must have a guide to
warn against and expose the wiles of error, that are ever tampering with his evil heart of
unbelief. As a being whose passions are ever blinding his conscience in reference to duty toward
God and man, his religion must supply him with a rule of right, by which to correct his crooked
judgments and amend his crooked ways. As a being capable of a birth to a new and everlasting
life, his religion must supply him with a nurture under the new law of righteousness which the
faith that is unto salvation teaches him. So that it may be affirmed with truth, that no want of
the human soul can be conceived, which is not provided for under one or other of these four
heads. (S. Robinson, D. D.)

The profitableness of Scripture

The Scriptures are profitable for reproof. The word here means conviction. The teaching has
reference to the ignorance of men the conviction refers to their errors and prejudices. The
mental state presupposed here may be thus expressed: First, there is ignorance; secondly, error,
wrong thoughts and beliefs; thirdly, prejudice in favour of the errors that are present, and
against the truth that is absent. The declaration of the apostle is that the Word of God has power
to convince those who are in this state; that it will destroy their errors and remove their
prejudice. One great reason why there is so much prejudice in many minds with regard to
religion is, that they do not study the sacred Scriptures. They read all sorts of books concerning
the Bible, but the Divine book itself is neglected. They prefer the water that is brought to them
through pipes and curious contrivances of men to the fountain of living water, pure, clear as
crystal, which springs up from the primeval rocks close to their own door. They gaze upon the
cold and spiritless engraving rather than examine the grand original picture. The honest and
earnest study of the Bible would produce a mighty revolution in the minds and hearts of
thousands, both Christians and others. Akin to this there is another thought that follows. The
Scriptures are profitable for correction. Some read to criticise. They cannot admire the great
opening poem of the Book of Genesis, in which the inspired muse sings the creative power of the
Almighty in notes harmonious with the morning stars, because it does not speak with scientific
precision. It is quite right to point out whatever inaccuracies may be discovered in the history of
the deliverance from Egypt and the sojourn in the Wilderness, but one cannot help remarking
that that is a peculiar state of mind in which a man can read through the wonderful story
without being once struck with its spirit, its grandeur, and its awfulness. Others turn the sacred
pages to find supports for the systems they have formed. This is the same as if a man
constructed a theory of nature, and afterwards went in search of the facts whereby its truth must
be proved. Others, again, read for comfort. They have been disappointed by the world in which
they placed too much trust; or death has broken in upon their charmed circle and filled their
hearts with sorrow; or their health is failing, and there are indications that the end is not
distant; or their sin has been a burden from which they seek rest. Well, let them read for
comfort, for the Bible is the book for sorrowful people. Its deep expressions of Divine love,
sympathy, and tenderness have in them a power to heal the broken heart. But we should also
know that the Scriptures are given for our correction. He is the wise reader of Gods Word who
tries his opinions, beliefs, principles, life, and character by the Divine standard, and is willing to
have them corrected. This brings us to the high purpose for which the Scriptures were given to
us, namely, to impart instruction in righteousness, that the man of God may be perfect--right
in every respect, in thought, feeling, character, and therefore right in state and condition--right
in himself, right in his relations to his fellows, and right before God. The aim of the husbandman
in the plants he cultivates is to have fruit; but Nature is as careful of the blossoms and the foliage
as of the fruit, for her purpose is a perfect tree. Men cultivate parts of their nature. Some educate
and develop their physical nature, and not much else. Others pay attention to the sensuous soul-
-they love music, art, eloquence, and light literature. There are persons who are mere thinkers;
the cultivation of the intellectual powers is the one important thing in their estimation. Some
spend their lives in small activities--things that are good in themselves, but which become
harmful when done to the neglect of more important duties. There is good in all of these; but
none of them aim high enough. The Divine purpose is not physical perfection, nor intellectual
strength, nor refinement of taste, not even morality and devotion, but the full development of
the whole nature, that the man of God may be perfect. (T. Jones.)

The proper way to test the Bible

You see a recipe for making bread. What is the way to test that recipe, but to put the materials
together according to its direction? If the bread is good, the recipe is good, is it not? If it is good,
I do not care where it came from--I do not care if King Pharaoh wrote it; and if it is not good, I
would not care any more for it if it came from the angel Gabriel. It is the thing that proves the
thing, The effect proves what is the nature of the cause. And if there are prescriptions in Gods
Word to heal pride, and selfishness, and all forms of sin and diseases, and on trial the
prescriptions are found to do what they profess to be able to do, the effect justifies the cause.
Now, the Bible does not profess to be a book of theories or philosophies. It professes to be
profitable for doctrine, for reproof--it is the best book in this world for all sorts of reproof
addressed to the weaknesses and wants of human life--for instruction in righteousness: that the
man of God may be perfect, throughly furnished unto all good works. Where a man wants to be
a good man, where a man wants to be thoroughly furnished, and he goes to the Bible, he will
have the best evidence that any man can have that it is a Divine book; for it will furnish him with
those things which his experience shows him he needs. Here is a roll of charts of a difficult
harbour. They were drawn, it may be, by Robert Small. They are handed by him to Admiral
Dupont. The Admiral, the moment he sees them, laughs right out, and says, Do you call this a
chart? It was made with a burnt stick. Robert Small, you know, was a slave; and he had to get
his knowledge as other slaves get theirs. He was a pilot in Charleston harbour, however, and he
knows where the shallow places are, where the deep places are, where the obstructions are, and
where it is clear sailing; and he makes a rough sketch of the whole vicinity, and puts it into
Admiral Duponts hand; and the Admiral says, Do you suppose I am going to steer my ships by
a chart that a nigger made? Or he says, When did you make this? On what kind of a table did
you make it? What did you use to make it with? Does he say this? Under such circumstances
what would Admiral Dupont do, who is a sensible man, and who has so much sense that he
knows how to employ negroes, and take the advantage of their aid? He would say to those under
him, Take a cutter, man it, and go out, and sound, and see if the chart is correct; and they
would find the shoals and channels to be just as they were represented to be; and after they had
put the chart to proof, and found it to correspond to the fact, they would report to him, and he
would say, That is a good chart, if a black man did make it. It is true, and that is the reason why
it is good. Now, the Bible is a chart. It teaches men how to steer where that sandbank of
temptation is; where that reck of danger is; where that whirling vortex of passion is. The Bible is
a chart of salvation; and if a man only knows his course by this, he will go through life, with all
its storms, and come safely into the port of heaven. The way to test the Bible is not to criticise it,
and compare its rude marking with the more modern ways of making charts: the way to test the
Bible is to put your sounding lines into the channel, and try it, and see if it is not true. But that is
the test men do not employ. (H. W. Beecher.)

Scripture teaches a religion of grandeur and joy

I do not wonder that the men nowadays who do not believe the Bible are so very sad, when
they are in earnest. A writer in one of our Reviews tells that he was studying the poems of
Matthew Arnold, who believes not in a living God, but in a something or other, which somehow
or other, at some time or other makes for righteousness. The sad and hopeless spirit of the poet
passed for the time into the reviewer, and he felt most miserable. He went out for a walk. It was
a bleak wintry day, and he was then at Brodick in Arran. The hills were in a winding-sheet of
snow, above which arose a ghastly array of clouds. The sky was of a leaden hue, and the sea was
making its melancholy moan amid the jagged, dripping rocks. The gloom without joined the
gloom within, and made him very wretched. He came upon some boys shouting merrily at play.
Are you at the school? he asked. Yes, was the reply. And what are you learning? I learn,
said one, what is the chief end of man. And what is it? the reviewer asked. The boy replied,
Mans chief end is to glorify God and to enjoy Him for ever. He at once felt that the boy was
taught a religion of grandeur and joy, while the poets was a religion of darkness and despair. (J.
Wells, M. A.)

All Scripture profitable

In the plainest text there is a world of holiness and spirituality: and if we, in prayer and
dependence upon God, sit down and study it, we shall behold much more than appears to us. It
may be, at once reading or looking, we see little or nothing; as Elijahs servant went once and
saw nothing, therefore he was commanded to look seven times. What now? says the prophet.
I see a cloud rising like a mans hand, and by and by the whole surface of heaven was covered
with clouds (1Ki 18:44). (J. Caryl.)

Scripture to be used in daily life

A good husband having received a bag of money, locketh, it up safe, that none may rob him of
it, and as occasion is he fetcheth it down and layeth it out, some of it for food, some for clothes,
some for rent, some for servants wages, some for this thing, and some for that, as his necessities
require; so, friend, do thou lay up the precious treasure of the Word safe in the cabinet of thine
heart, and bring it out as occasion calls for it, in thy daily life. (G. Swinnock.)
Adaptation of the Bible
The eyes of a good portrait follow the spectator wherever he stands, to look him exactly in the
face; and so, whoever a man may be, and whatever his case, the Bible confronts him with its
warning if he be doing ill, its warranty if he be doing well, and its wisdom under any, and for all,
circumstances.
Apology for the Bible
King George III. on first hearing of Bishop Watsons Apology for the Bible, said, Apology
for the Bible! I did not know that the Bible wanted any apology.
The pulpit and the reading-desk
John Wesley said to one of his followers, who urged upon him the deficiencies of some of the
clergy, as a cause of separation, If you have nothing but chaff from the pulpit, you are
abundantly fed with the finest of the wheat from the desk.
Scripture its own evidence
It has been for thirty years the deep conviction of my soul that no book can be written on
behalf of the Bible like the Bible itself. Mans defences are mans word the Bible is Gods
Word, and by it the Holy Ghost, who first spoke it, still speaks to the soul that closeth itself not
against it. (E. B. Pusey, D. D.)

Revelation and conscience

If we admit the agreement of revelation with conscience to be an evidence of Divinity in the
Bible, do we thereby make conscience the criterion of what is Divine in it? Some say so and
make this the door to Rationalism. But it is surely possible to make conscience a witness,
without exalting it into a judge. (J. Ker, D. D.)

The Bible penetrative

In the Bible there is more that finds me than I have experienced in all other books put
together; the words of the Bible find me at greater depths of my being; and whatever finds me
brings with it an irresistible evidence of its having proceeded from the Holy Spirit. (S. T.
Coleridge.)

Scripture profitable
A threefold account.
1. For their dignity and authority.
2. For their utility.
3. For their perfection.
(1) They are profitable for doctrine and instruction: they teach men what to know and
believe, they instruct us in all truth necessary to salvation, viz., concerning God, man,
Christ, law, gospel, heaven, hell. He first begins with doctrine, which in order must
go before all the rest; for it is in vain to reprove or exhort unless we first teach a man
and inform him of his duty.
(2) For reproof of error and confutation of false doctrine. We need not run to general
councils or send for ancient fathers to determine controversies or confute errors; we
have the Holy Scriptures that enable the man of God, and furnish him richly for that
purpose.
(3) For correction of sin and evil manners, which is done by admonition and reproof
 denouncing Gods judgments against them, that those which go astray may be
brought into the way by repentance.
(4) The Scripture teacheth us how to lead a holy and righteous life according to the will
of God, and so is profitable for instruction in righteousness and good works, it being
the most perfect rule of righteousness.
(5) The Scripture allures us to piety by the sweet promises of the gospel, and so is
profitable for consolation (Rom 15:4). This God hath ordained as a lamp for our feet,
that we miscarry not amidst those many by-paths that are in the world. Let us, then,
make use of it in the course of our lives. If a carpenter have a rule or line, if he tie it to
his back and never use it, his work must needs be crooked; so if we have Bibles and
never read them, nor meditate on them to practise them, our lives must needs be
irregular. They are, then, to be reproved who set up false rules to walk by, as--
1. Antiquity.
2. Custom.
3. Fathers.
4. The Church.
5. Reason.
6. Universality.
7. Enthusiams. (T. Hall, B. D.)

Profiting in Scripture to appear

Let us imitate the sheep, which boast not how much they have eaten, but show it actually by
their fat, fleece, and young. (T. Hall, B. D.)

How to profit by Scripture

Observe, such as meddle with Gods Word must profit by it. We abuse the Word when we read
or hear it only for speculation, novelty, and curiosity, but not for practice, that we may know,
love, and fear God, and so be happy for ever. God gave them for this end, that we might profit by
them, Those ministers, then, are to be blamed that play with Scripture and feed their people
with the chaff of airy notions, frivolous questions, idle distinctions, and foolish controversies,
seeking their own ends and praise, and not the benefit of Gods people. Let such remember that
the Scripture was given to profit us, but not play withal. (T. Hall, B. D.)

Perfection of Scripture should win regard

This perfection of the Scripture should stir up our love to it. As imperfect things are slighted
by us, so complete and perfect things are highly esteemed by all the sons of wisdom. No book to
be compared to this for perfection, and therefore no book should be so loved, read, studied, and
prized by us. Heres nothing vain or superfluous, but all things full of life and spirit; whatever
good the soul can desire, tis here to be had. Here is food for the hungry, water for the thirsty,
wine for the wearied, bread for the weak, raiment for the naked, gold for the poor, eye-salve for
the blind, and physic for the sick. If thy heart be dead, this will quicken thee; if hard, this will
soften it; if dull, revive it. In all our temptations, this is a Davids harp that helpeth to still them
(Act 15:31). We should therefore with joy draw water out of these wells of salvation (Isa 12:3).
We see how worldlings delight to view their bills and bonds, their leases and indentures, by
which they hold their lands and livings; and shall not we delight to study the Scripture, which
assureth us of never-fading riches? (T. Hall, B. D.)
Plainness of Scripture
A lady of suspected chastity, and who was tinctured with infidel principles, conversing with a
minister of the gospel, objected to the Scriptures on account of their obscurity and the great
difficulty of understanding them. The minister wisely and smartly replied, Why, madam, what
can be easier to understand than the Seventh Commandment--Thou shalt not commit
adultery? (C. Buck.)

The Bible a guide

The Bible is not a puzzle to wise heads, but a lamp for the wayfaring man. (Daniel Moore.)

The Bible a guide

No; I say, destroy the Bible, and still everything remains the same--except that you have lost
your guide. If a party of voyagers who are passing through a dangerous channel were to say,
Away with the chart! it is such a worry to be always looking at it; and it expects one to be so
very careful, too; away with it; its a nuisance! you might easily get rid of your chart, but the
rocks and shoals and sunken reefs and all the perils of the channel would remain there lust the
same. Suppose a community were to say, Banish your doctors. Lets have no medical books
here, no treatises on disease. Throw physic to the dogs. Well none of it! They could do that, of
course, if they liked. But the laws and conditions of health and disease, of life and death, would
remain precisely where they were before. And it is conceivable that men might get rid of the
Bible. Practically, many do get rid of the Bible; but what do they gain? Only the loss of a guide.
The facts of the universe, the facts about man and about God, the facts about the mutual relation
of the one to the other, remain precisely the same. (G. Calthrop, M. A.)

Restraining power of the Bible

The Rev. Charles Vince, of Birmingham, told the following incident at a meeting of the Bible
Society in 1863:--The Hill-top Auxiliary in the Black Country determined to send round two or
three Christian men every Saturday evening, with packages of Bibles, to visit the public-houses
and persuade the miners and puddlers of the district, while they had their money, to spend some
part of it in buying the Word of God. While they were carrying out this plan a miner said,
Wouldnt it be a good thing for us to have a copy to read down in the pit at dinner-time? The
proposition met with general approval, and they agreed to buy a copy for this purpose. Of the
first copy handed to them the landlord said the print was too small to read down in the pit, and
offered to give a shilling towards the cost of a better type. This was bought, and one of the men
said with great simplicity, If we have the Bible at dinner-time, we mustnt have any swearing.
This, too, was carried, and a fine imposed upon the man that should break the rule. Is there any
other book in the world that you could carry into the company of men and make them say, If we
open this, and begin to look at it, we must begin to put away some of our sins? (Family
Treasury.)

The Bible instructive

A Hindoo paper, published in Bengal, speaks as follows of the excellence of the Bible:--It is
the best and most excellent of all English books, and there is not its like in the English language.
As every joint of the sugar-cane, from the root to the top, is full of sweetness, so every page of
the Bible is fraught with the most precious instruction. A portion of this book would yield to you
more of sound morality than a thousand other treatises on the same subject. In short, if anybody
studies the English language with a view to gaining wisdom, there is not another book which is
more worthy of being read than the Bible. (Sword and Trowel.)
Faradays testimony to the value of Scripture
One of the best and greatest Fellows of the Royal Society in the present century was ill, and
sitting in his room, when one of the best of my profession that ever lived in this country, Dr.
Latham, went in to him and found this great man in tears, sitting by his fireside. Latham told me
this story himself. He said, My good friend, I fear you feel more ill to-day; what is it? No, he
said, not that; I was thinking what a sorrow it is that the world will go astray when it has this
blessed book to guide it. This man was Faraday, and I need not say that the book on his table
was the Bible. (Sir H. W. Acland, M. D.)

The poor widows treasure

Did ye ask me if I had a Bible? said a poor old widow in London; Did ye ask me if I had a
Bible? Thank God I have a Bible. What should I do without my Bible? It was the guido of my
youth, and it is the staff of my age; it wounded me, and it healed me; it condemned me, and it
acquitted me; it showed me I was a sinner, and it led me to the Saviour; it has given me comfort
through life, and I trust it will give me hope in death.
The principles of Scripture to be applied
Professor Newman complained, some years ago, against our Bible, because it does not tell
every father to what business or profession he should put his sons. For such infinite particulars
and detailed advices we should require, not a portable manual, but a British Museum. Far wiser
and truer is the principle enunciated by the orator Burke, when he says, Reading, and much
reading, is good. But the power of diversifying the matter infinitely in your own mind, and of
applying it to every occasion that arises, is far better; so dont suppress the living force. (J.
Clifford, D. D.)

The Bible a lighthouse

A light house looks like a tall pillar rising out of the sea, or built upon some high bluff. The top
is a large lantern, where a bright light is kept burning all night, which is seen far out at sea; and
it says to all ships and sailors sailing by, Take care! take care! One is built on a ledge of rocks;
its warning light says, Give wide berth to these sunken rocks. Another says, Steer clear of this
dangerous reef. Another, Keep clear of this dangerous headland. If you come here, you are
lost. There are a great many lighthouses on the coast: how does a sailor know which is which?
He sees a light gleaming through the darkness and the storm; but where is it? He has a chart in
the ship, and that tells. A chart is a map of the coast, with all its rocks and sandbanks and
lighthouses put down, and everything that a sailor ought to know in order to steer his ship safely
across the ocean. If he faithfully consults it, and keeps a good look out, he is likely to ride out the
storm and come safely into port.
That the man of God may be perfect.--
Character
The superiority of man is everywhere manifested on earth. True greatness is measured by
character.

I. To perfect the character of man is the aim of Christian truth.

II. In developed character is to be found the great moral riches of the world.

III. In it we have a striking proof of mans immortality.

IV. It supplies a test by which to measure the value of the services of the sanctuary, the value
of the Bible, of all things--its ability to develop true manhood. Have we grown in Christian
character? Have the Church services proven barren or fruitful to us? (R. S. Storrs, D. D.)

The Bible the book for the man of God

Jerome was versed in the polite literature of his day and in the works of classic writers. He
tells us that in a dream he once thought himself arraigned before the judgment seat of Christ,
where he was asked the nature of his profession. He answered, I am a Christian. Thou art
not! said the Judge; thou art a Ciceronian, for the works of that author possess thy heart. The
Judge then gave order that he should be scourged by angels. Although it was only a dream, his
chastisement never was forgotten; it changed the direction of his thoughts. From that time, he
says, I gave myself to the reading of Divine things with greater diligence and attention than I
had ever read the other authors. To give undue attention to secular reading, to the neglect of
sacred literature, is a temptation peculiar to the cultivated believer, and it is a real temptation;
for one may be as sordid in the acquisition of knowledge as in the pursuit of wealth.
The man of Gods equipment:--

I. The man of God is instructed--

1. Concerning God.
2. Concerning man.
3. Concerning duty.
4. Concerning responsibility.

II. The man of God is disciplined.

1. Joy in prosperity.
2. Hope in adversity.
3. A cheerful submission to the will of God at all times.

III. The man of God is inspired.

1. The mind is illumined.
2. The affections are sanctified.
3. The whole life is made the reflex of revelation. (Weekly Pulpit.)

Development of character
An English barrister who was accustomed to train students for the practice of law, and who
was not himself a religious man, was once asked why he put students, from the very first, to the
study and analysis of the most difficult parts of the Sacred Scriptures? Because, said he, there
is nothing else like it, in any language, for the development of mind and character.
The Bible the text-book of character
Professor Matthew Arnold represents modern literature, and is often regarded as one of the
severest critics of the current Christianity; yet he says, As well imagine a man with a sense for
sculpture not cultivating it by the help of the remains of Greek art, or a man with a sense for
poetry not cultivating it by the help of Homer and Shakespeare, as a man with a sense for
conduct not cultivating it by the help of the Bible. Professor Huxley represents modern science,
and is the bete noire of controversial theologians; yet he says, I have been perplexed to know by
what practical measures the religious feeling, which is the essential basis of conduct, was to be
kept up without the use of the Bible.
 2 TIMOTHY 4

2TI 4:1-2
I charge thee.

An earnest charge
Cold preaching makes bold sinners, when powerful preaching awes the conscience. Matters of
greatest importance must be pressed with greatest vehemence. God putteth not forth great
power but for great purpose (Eph 1:18-19). (T. Hall, B. D.)

Charged before God

The masters and the commanders eye make the servant and the soldier active (Mat 6:6; Act
10:4). (T. Hall, B. D.)

Earnestness in preaching
It is weakness to be hot in a cold matter, but worse to be cold in a hot matter. (J. Trapp.)

The judgment
Dr. John Brown, speaking of a ministers leaving his people for another pastorate, says that he
mentally exclaims, There they go! When next they meet it will be at the judgment! (H. O.
Mackey.)

Ministers at the judgment

Adalbert, who lived in the tenth century, was appointed Archbishop of Prague. This
preferment seemed to give him so little satisfaction that he was never seen to smile afterwards;
and on being asked the reason, he replied: It is an easy thing to wear a mitre and a cross, but an
awful thing to give an account of a bishopric before the Judge of quick and dead. (W. H.
Baxendale.)

An ordination charge

I. WHERE FAITHFUL MINISTERS STAND--Before God and the Lord Jesus Christ.
1. Before God.
(1) As a sinner saved by grace. Once far off, but brought nigh by the blood of Christ.
(2) As a servant. In prayer, how sweet to kneel at His footstool, no veil, no cloud between
the soul and God. In preaching, how sweet to say, like Elijah, when he stood before
Ahab, I stand before the Lord God of Israel.
2. Before Jesus Christ.
(1) The faithful minister has a present sight of Christ as his righteousness. He, like
Isaiah, saw His glory and spake of Him.
(2) The faithful minister should feel the presence of a living Saviour (Jer 1:8; Act 18:10).
(3) Within sight of judgment.

II. The grand business of the faithful minister.

 1. Preach the Word.
(1) Not other matters.
(2) The most essential parts especially.
(3) More in the manner of Gods Word.
2. Reprove, rebuke, exhort. Most ministers are accustomed to set Christ before the people.
They lay down the gospel clearly and beautifully, but they do not urge men to enter in.
Now God says, exhort; not only point to the open door, but compel them to come in.

III. The manner.

1. With long-suffering. There is no grace more needed in the Christian ministry than this.
This is the heart of God the Father towards sinners--He is long-suffering to usward, not
willing that any should perish.
2. With doctrine--the clear and simple statement of the truth preceding the warm and
pathetic exhortation.
3. With urgency. If a neighbours house were on fire, would we not cry aloud and use every
exertion? If a friend were drowning, would we be ashamed to strain every nerve to save
him?
4. At all times. Satan is busy at all times--he does not stand upon ceremony--he does not
keep himself to Sabbath-days or canonical hours. Death is busy. Men are dying while we
are sleeping. The Spirit of God is busy. Blessed be God, He hath cast our lot in times
when there is the moving of the Great Spirit among the dry bones. Shall ministers then
be idle, or stand upon ceremony? (R. M. McCheyne.)

Urgency of the ministerial office

In a visit which I once made, when a young clergyman, to the churches of Belgium, so
remarkable for the grandeur and elaborate carving of their pulpits, my attention was especially
attracted by one well suited to enforce a solemn lesson on every one who might occupy it. There
arose from the back of it a gigantic figure of death, stretching its gaunt skeleton form over the
head of the preacher, and holding in one hand a scythe, and with the other presenting a scroll on
which was inscribed Hasten thou to gather in thy harvest, for I must soon reap mine. Yes! it is
the brevity of the opportunity and the inestimable interests at stake which render the ministerial
office of such urgency that no season may be missed, no effort spared, in order that it may
accomplish its work. (Bp. Baring.)

Preaching in the sight of God

Bishop Latimer having one day preached before King Henry VIII. a sermon which displeased
his majesty, he was ordered to preach again on the next Sabbath, and to make an apology for the
offence he had given. After reading his text, the bishop thus begun his sermon: Hugh Latimer,
dost thou know before whom thou art this day to speak? To the high and mighty monarch, the
kings most excellent majesty, who can take away thy life if thou offendest; therefore, take heed
that thou speakest not a word that may displease. But then consider well, Hugh, dost thou not
know from whence thou comest--upon whose message thou art sent? Even by the great and
mighty God! who is all present! and who beholdeth all thy ways! and who is able to cast thy soul
into hell! Therefore, take care that thou deliverest thy message faithfully. He then proceeded
with the same sermon he had preached the preceding Sabbath, but with considerably more
energy. The sermon ended, the Court were full of expectation to know what would be the fate of
this honest and plain-dealing bishop. After dinner the king called for Latimer, and, with a stern
countenance, asked him how he dared to be so bold as to preach in such a manner. He, falling
on his knees, replied, his duty to his God and his prince had enforced him thereto, and that he
had merely discharged his duty and his conscience in what he had spoken. Upon which the king,
rising from his seat, and taking the good man by the hand, embraced him, saying, Blessed be
God I have so honest a servant!
At His appearing.

The second advent

I. The manner.
1. In mystery.
2. In glory.
3. With universality.

II. The purpose.

1. To reveal the true judgment of righteousness.
2. To proclaim open verdict on probationers.
3. To ensure an effectual separation of character.

III. The results.

1. The vindication of righteousness.
2. The triumph of love. (U. R. Thomas.)

Preach the Word.--

The ministry of the Word
Preaching is Gods great ordinance now, as it has been in the past. Its source and substance is
the Word. The truth you are to preach is a Divine revelation, a written system of truth. Your
teaching is not the tradition of men on the one hand, or their mysterious speculations on the
other, but the revealed Word of the living God. You are not the inspirer or discoverer of truth,
you are only its interpreter. It is no light matter to represent with freshness and force the truth
when reached. Much work goes to that, not to elaborate but to simplify. The test of clear
thinking is clear expression. Let the teaching of Christ be your pattern--words clear and simple
as the light of heaven--thoughts deep as eternity. Have faith therefore in hard work. But labour
is not enough. The mere interpreter can see but a little way into religious truth. The heart sees
best. The rays of truth, that shine down into the closet, are the brightest and the best. Have faith
in prayer as well as in toil. But while preaching the Word in its fulness, preach it also in its unity-
-that is, preach Christ. A Bible without Christ, a pulpit without Christ, would be a world without
God. Give Christ the place in preaching that He holds in the Word: Christs death--the sinners
only hope; Christs life--the believers only pattern; the righteousness of Christ--the ground of
pardon; the grace of Christ--the riches of believers; the love of Christ--the power of new
obedience. It is only from the height of the Cross that we can get a full view of the Word. Not
that you are always to be preaching on the central doctrine of the Cross, just as you are not
always looking right up to the sun; but as you view all things on earth in the light that streams
from the sun, so should you see all truth in the light that streams from the Cross. That is no
narrow theme, or soon exhausted. Christ can enter into everything, into all doctrine, all duties,
all experience. Christian doctrine is just Christs portrait, drawn at full length. Christian morality
is just Christs portrait, embodied in the life. Christian experience is Christ realised in the heart.
Christian usefulness is Christs glory, carried out into all the details of life. And, last of all,
preach the Word, for it is the power of God unto salvation to every one that believeth. Preach it
for salvation; not only for instruction, that you may save yourself and them that hear you. All its
truths are revealed for this end. (J. Riddell.)

Preach the Word

I. We must preach the Word with reference to the Divinity of its Author.

II. We must preach the Word with reference to the wonders of His love!

III. We must preach the Word with reference to the efficacy of His atoning sacrifice.

IV. We must preach the Word with reference to the sanctifying influences of His Spirit.

V. We must preach the Word faithfully and fully, in its precepts, as well as its doctrines.

VI. We must preach the Word in its catholic and evangelical spirit.

VII. We must preach the Word as the grand means of promoting the Saviours glory; and of
accelerating the approach of the millennial day. (J. Parsons.)

Conditions of success in working for Christ

1. A sound conversion is essential to successful effort.
2. An intimate association with Christ is an element of great success. Let a minister go out
into the fields with Jesus to glean, and he shall come back at even, bearing his sheaves
with him. Let him go out helped by genius, by culture, by learning, by wealth, by
position, leaving Christ behind, and his words are as sounding brass and a tinkling
cymbal.
3. Christians must organise for victory. A sleepless vigilance and a tireless activity are as
essential to success in the Church as in business. A progressive man holds fast to what
has been attained, and reaches forth to possibilities laid bare to his eye.
4. A high ideal of a Christians position and work must be kept in view.
5. The great fight is the preaching of the Word. The men of power and weight are men of the
Book; such represent God.
6. Practise the Word. (J. D. Fulton, D. D.)

Preaching the Word

To rightly preach the Word there is demanded a far-reaching preparation. Not for a work
like that of the old alchemists and astrologers whose locks and beards grew grey as they bent
over their crucibles or gazed at the stars, in the vain hope of solving mysteries. We have little to
do with mysteries. It is for the simplicity of the gospel we search, and that leads us to heights
and depths. We are to so think and pray and live that we may show to men plain paths for their
feet. This makes the minister a student, but none the less a man. It is manly to follow the lead of
heavenly lights over rough ways and into clouds. The richest ores and gems of Nature are
guarded by her fortresses; so is it with truth, and no man but the sluggard complains that a full
soul, like a full purse, comes through toil and trial. Newton was once asked, How do you make
your great discoveries? His reply was: I keep the subject constantly before me, and wait till the
first dawnings open slowly, by little and little, into a full, clear light. This is the key to Gods
storehouse. The minister, who would be an approved workman, must mingle with those for
whom he labours. Surrounding circumstances, bent of mind, temperament, culture, experiences
of life, have given to each one of his people a standpoint for discerning truth. Now, the minister
of Christ is sent to be the suggester of truth. How shall he be able to so hold it up that every one
may get a grasp upon it, unless he understands the principles and something of the methods
upon which the various activities of life are carried forward? To gain such a power as this and
have it all sanctified, so that he shall neither materialise nor idealise, but rather stamp
everything with Gods own seal and illumine everything with Gods own light, is a work before
which the stoutest may tremble. Who is sufficient unto these things? (E. R. Ingersoll, D. D.)

Preach the Word, not sceptical objections

The habit of perpetually mentioning the theories of unbelievers when preaching the gospel,
gives a man the appearance of great learning, but it also proves his want of common sense. In
order to show the value of wholesome food it is not needful to proffer your guest a dose of
poison, nor would he think the better of your hospitality if you did so. Certain sermons are more
calculated to weaken faith than to render men believers; they resemble the process through
which a poor unhappy dog is frequently passed at the Grotto del Cane at Naples. He is thrown
into the gas which reaches up to the spectators knees, not with the view of killing him, but
merely as an exhibition. Lifted out of his vapoury bath, he is thrown into a pool of water, and
revives in time for another operation. Such a dog is not likely to be a very efficient watch-dog or
pursuer of game; and when hearers Sun day after Sunday are plunged into a bath of sceptical
thought, they may survive the experiment, but they will never become spiritually strong or
practically useful. It is never worth while to make rents in a garment for the sake of mending
them, nor to create doubts in order to show how cleverly we can quiet them. Should a man set
fire to his house because he has a patent extincteur which would put it out in no time he would
stand a chance of one day creating a conflagration which all the patents under heaven could not
easily extinguish. Thousands of unbelievers have been born into the family of scepticism by
professed preachers of the gospel, who supposed that they were helping them to faith: the fire
fed upon the heaps of leaves which the foolish well-intentioned speaker cast upon it in the hope
of smothering it. Young men in many instances have obtained their first notions of infidelity
from their ministers; they have sucked in the poison, but refused the antidote. (C. H. Spurgeon.)

Be instant in season, out of season.--

Never out of season
Not that the Word is ever out of season in itself, for it is the bread of life; all other meats have
their times and seasons, but bread is the staff of nature, and is never out of season. There is no
season unseasonable for so seasonable, for so necessary a duty in the opinion of a natural man,
and in the eye of carnal reason it seems sometimes to be out of season, as when it is preached on
the week-day, when pastor and people have profits and pleasures and worldly employments to
draw them off. Now a sermon seems like snow in harvest to such earthly souls, it is out of season
with them, yet even these seasons which the world judgeth unseasonable must a minister
redeem for preaching. (C. H. Spurgeon.)

Not strawberry-preachers
We must not be strawberry-preachers (as Bishop Latimer calleth them), which come but once
a year and are quickly gone again. (C. H. Spurgeon.)

Constant preaching
You cannot give Gods children too much of their Fathers bread. (Old Puritan.)
In season, out of season
Who has not reproached himself for suffering opportunities of usefulness to pass unimproved
seasons when a word fitly spoken might have turned a sinner from the error of his way to the
wisdom of the just? Why are we so reluctant to fill this department of usefulness? Who can tell
the power of a word? Is it not often more effectual than a sermon? I once spent an afternoon in a
family where a young woman had been employed for the day. I ought to have learned her
spiritual state, but did not. At the tea-table she remarked that she had done her work. I replied,
If your work is done for time, you must work for eternity. She sat a moment speech less; then,
bursting into tears, she hastened from the room. Surprised and startled at such an effect from a
word, I sought to learn from her the cause of this sudden distress. Her heart was overladen with
the burden of sin. She had struggled to conceal her sorrow from the family. The cup was full.
One drop made it run over, and led to a discovery of her deep conviction. This season of
usefulness would have been lost by a few moments delay, and that anguish of spirit have been to
me unknown. (American Messenger.)

The seasonable word not to be delayed

Dr. Chalmers once lodged in the house of a nobleman near Peebles. He was the life and soul of
the discourse in the circle of friends at the noblemans fireside. The subject was pauperism--its
causes and cure. Among the gentlemen present there was a venerable old Highland chieftain,
who kept his eyes fastened on Dr. C., and listened with intense interest to his communications.
The conversation was kept up to a late hour. When the company broke up they were shown
upstairs to their apartments. There was a lobby of a considerable length, and the doors of the
bed chambers opened on the right and left. The apartment of Dr. C. was directly opposite to that
of the old chieftain, who had already retired. As the doctor was undressing himself, he heard an
unusual noise in the chieftains room. The noise was succeeded by a heavy groan! He hastened
into the apartment, which was in a few minutes filled with the company, who all rushed in to the
relief of the old man. It was a melancholy sight which met their eyes. The venerable white-
headed chief had fallen in the arms of his attendant. It was evidently an apoplexy. He breathed
for a few moments and expired! Dr. C. stood in silence, with both hands stretched out, and
bending over the deceased. He was the very picture of distress. He was the first to break silence.
Never in my life, said he in a tremulous voice, did I see, or did I feel, before this moment, the
meaning of that text, Preach the Word; be instant in season, out of season, etc. Had I known
that my venerable old friend was within a few minutes reach of eternity, I would not have dwelt
on that subject which formed the topic of this evenings conversation. I would have addressed
myself earnestly to him. I would have preached unto him and unto you Christ Jesus, and Him
crucified. I would have urged him and you, with all the earnestness befitting the subject, to
prepare for eternity. You would have thought it, you would have pronounced it, out of season.
But ah! it would have been in season--both as it respected him, and as it respects you.
A word in season
A poor blacksmith, bending with age and weakness, was passing through a country village; he
stopped at a good womans cottage, and rested himself on the railing before the door. The pious
dame came out, and the weary traveller remarked that his time here would be short; he was
often ailing; he added, Ah, Nanny! I shant be long for this world, I reckon! She thought of his
words, and replied, Well, John, then I hope youll prepare for your journey! The blacksmith
passed on, and his call was soon forgotten by Nanny; but that simple sentence was impressed on
his memory by the Spirit of God, never to be erased. He pondered it while walking home, and
soon consumption laid him on a bed of pain. Again and again did he think about the journey,
and about being prepared for it. He began to pray, and all around him were continually
hearing the old womans advice. No pious friends were near to converse with him, hut it is
confidently believed that the aged sinner was led to look to the Saviour through the simple
incident related above. Almost his last breath was spent in thanking God that the good old
woman ever warned him Be instant in season, out of season: sow beside all waters, that thou
mayest reap a glorious harvest at the coming of the Son of Man. (Christian Miscellany.)

Using an opportunity
My good and kind friend, Dr. Sale, the late vicar of Sheffield, once gave me an affecting
account of a conversation he had in a railway carriage with one of his parishioners, a
manufacturer, who was returning from Epsom the day after the Derby, with considerable
winnings. The faithful vicar struck home, and soon discovered that the man, with all his seeming
elation, was consciously guilty; and showed it, not only by the changes of his countenance, but
by his desperate attempts to change the subject. It was in vain, however, that he strove to get
out of the Christian preachers power. The vicar pressed the charge of guilt, till the sweat started
to the gamblers brow, and he cried, For Gods sake, say no more! I know it is wrong.! dare not
reflect upon it! Yet the vicar did not shrink from his duty; but still urged his reproof, till he
thought he had reason to believe that the man would give up his sin. (Thos. Cooper.)

Making an opportunity
The Mogul is a dirty little beer-shop, entirely supported by low and depraved persons. The
tap-room was built in the yard beside a skittle ground, and was approached through a long
passage. Upon entering it one evening the city missionary, John M. Weylland, found a crowd of
at least forty juvenile thieves, vagrants, and bullies. As the noise was great, the only hope of
doing good was an effort to enter into conversation with one or two individuals. This, however,
was prevented, as many of them knew the visitor, and hit upon a device to get rid of him. A song
was started by one of the men, and the chorus was taken up by the full company, who repeated
with deafening effect the words, Hes a jolly good fellow. As the song proceeded the repetition
became so boisterous that the visitor divined their intention to sing him out. He at once saw the
difficulty of his position, as, if they had succeeded, the same practice would have been adopted
in other tap-rooms to the hindrance of his usefulness. He, therefore, instead of leaving, took a
seat in their midst inn most unconcerned manner. The chorus was kept up until many of the
vocalists had bawled themselves hoarse; and as the yelling became feeble the visitor sprang to
his feet, and said vehemently, And they were good fellows, but the magistrates commanded to
beat them. And when they had laid many stripes upon them, they cast them into prison,
charging the jailer to keep them safely; who, having received such a charge, thrust them into the
inner prison, and made their feet fast in the stocks. These words changed the current of feeling.
Nearly all in the room had been in prison, and those who had not had a deep sympathy with
such. Who were they? Where was it? and What a shame I were the general exclamations.
After a pause, which produced absolute silence, the speaker continued: And at midnight they
sang praises unto God. And then, opening his Bible, he, in a solemn, earnest tone, read the
narrative of the imprisonment of Paul and Silas. When he came to the words, He set meat
before them, and rejoiced, believing in God with all his house, the reader closed the Book, and
in a few telling sentences explained the nature of saving faith in Christ, and the result of that
faith--being made new creatures. After this visit the work was easy in that tap-room, and in
the family of the landlord.
Seasonable fishing
The minister is a fisherman, and the fisherman must fit himself to his employment. If some
fish will bite only by day, he must fish by day; if others will bite only by moonlight, he must fish
for them by moonlight. (R. Cecil.)
Unlikely opportunity used
A gentleman one day observed a man in the dress of a clown surrounded by a crowd of some
two hundred persons, who were amused at his foolish antics and pitiful jokes. After looking on
for some moments with feelings of compassion towards the poor creature who befooled himself
to make a living, he drew a tract from a parcel which he carried, and, pressing through the
crowd, offered it to the clown. The latter took it, and at once began to read it aloud in mockery,
for the further entertainment of the bystanders. It was short, and he read it through to the last
words, which were: Thou fool, this night thy soul shall be required of thee. Overcome with
sudden and evident emotion, he left the crowd and hastened away. The giver of the tract
followed him, and tried to converse with him; but all the response he could get for some time
was, Im lost! Im lost! However, the gospel was lovingly explained to him, and it entered into
his heart. He became an earnest believer, and was soon among the regular labourers for Christ
in the East End of London, in 1874. (J. F. B. Tinling. B. A.)

Reprove.--
Need of reproof
He that minds his patients health will not toy or trifle or play with his mortal diseases; the
flesh must feel the plaster, or it will never eat up the corruption in it. Shouldest thou apply a
healing plaster to skin the wound aloft, when there is need of a corrosive to take away the dead
flesh, thou wouldest be false and unfaithful to thy friend. Reproof, like salt, must have in it both
sharpness and savouriness. Admonition without serious application is like an arrow with too
many feathers, which, though we level at the mark, is taken by the wind and carried quite away
from it. Some men shoot their reprehensions, like pellets through a trunk, with no more
strength than will kill a sparrow. Those make sinners believe that sin is no such dreadful evil,
and the wrath of God no such frightful end. He that would hit the mark and recover the sinner,
must draw his arrow of reproof home. Reproof must be powerful; the hammer of the Word
breaks not the heart, if it be lightly laid on. It must also be so particular, that the offender may
think himself concerned. Some in reproof will seem to aim at the sinner, but so order it that
their arrows shall be sure to miss him; as Domitian, when a boy held for a mark afar off his hand
spread, with the fingers severed he shot his arrows so that all hit the empty spaces between his
fingers. Be the reproof never so gracious, the plaster so good, it will be ineffectual if not applied
to the patient. (G. Swinnock.)

Ministers must be faithful

God never made ministers as false glasses to make bad faces look fair; such make themselves
guilty of other mens sins. (T. Watson.)

No harpoons on board
A sailor just off a whaling expedition asked where he would hear good preaching. On his
return from church his friend said to him, You do not seem to have liked the sermon? Not
much; it was like a ship leaving for the whale fishing--everything ship-shape, anchors, cordage,
sails all right--but there were no harpoons on board.
Effectual reproof
The Rev. Dr. John H. Vincent once reproved a swearer so powerfully and yet so tenderly that
he not only subdued him, but melted him in tears. It was in a railway station; the room was full
of passengers waiting for a late train. A man in the room was shocking everybody with his
impiety, especially in profaning the name of the Lord Jesus. Suddenly Dr. Vincent began to sing-
-
 Jesus, lover of my soul,
Let me to Thy bosom fly.
The song ceased; perfect silence followed. The swearer was reproved. After a time he came to Dr.
Vincent and said, Could I see you for a moment outside? They went out together. How came
you, said he, to sing that hymn just now? The Doctor replied: I heard you swearing and
profaning the name of the Lord Jesus, and I thought I would let you know there was somebody
there who loved that name. Thats very strange, said the man. My sister, when she was dying,
sang that very hymn, and she made me promise to meet her in heaven, Could you pray for me?
Down they knelt together, and the Doctor prayed for the penitent man, and asked that he might
have grace and strength to keep the vow he had made to his dying sister. The train came; they
were separated, to meet no more, in all probability, till they meet in eternity. Disciple of Jesus,
witness for your Master. Bear His reproach. Confess His name before men.
Personal rebuke best
Men need to be reminded of their own sins much more than they do of Adams sin. The
soldier has a deeper sense of danger when the rifle ball rings close by his ears, than by the
general roar of the battle; and so a sinner will have a much deeper sense of Gods displeasure,
when his own sin is brought home to him, than by listening to general remarks on the sinfulness
of the race. (M. Miller.)

Silent reproof
One day, as Dr. Cutler was returning home, a poor woman, whose husband had been very
intemperate, called after him, and holding up a pair of chickens, begged him to accept them. I
told her, said he, she could not afford to give away such a fine pair of chickens. Mr. Cutler,
said she, with a sad expression, you will hurt my feelings if you do not take them. I have fatted
and picked them on purpose for you. It is the only return I am able to offer for the very great
service you have lately done me and my little children. I am not aware, said Mr. Cutler, of
having done you any service of late. Sir, said the poor woman, you have reformed my
husband, There must be some mistake, said Mr. Cutler. I knew your husband was
intemperate; but I have never said a word to him on the subject. I know you never have, said
she; if you had, his pride is such that it might have made matters worse. It has happened, oddly
enough, that often, when you have stepped in to say a few kind words to us, he has been taking
his dram, or taking down his jug or putting it back again. About two months ago, just after you
went out, he went to the door, and to my astonishment poured nearly a pint of rum out of his jug
on to the ground, and said, Debby, rinse out that jug with hot water. Ive done. I cant stand that
mans looks any longer! If Mr. Cutler would look savage, I shouldnt mind it; but he looks so sad,
and so benevolent all the while, when he sees me taking a dram, that I know what he means just
as well as if he preached it in a sermon; and I take it very kindly of him that he didnt give me a
long talk. (Memoir of Dr. Cutler.)

Fruitful rebukes
The Rev. John Spurgeon was going to preach at his chapel in Tollesbury, Essex. It was the
Sabbath morning, and as he passed a cottage garden he saw a man digging potatoes. He stopped
and said, Am I mistaken, or are you? I have come nine miles to preach to-day, thinking it was
the Sabbath-day, As I see you are at work, I suppose I must be wrong, and had better go home.
The man coloured, and driving his spade into the ground, he said, No, sir, you are not wrong,
but I am: and I will have no more of it. I will be round this afternoon to hear you preach. Nobody
has ever spoken to me before, and youve only done your duty. He was at the chapel, and his
wife with him. His wife became a member of the church, and he remained a regular attendant
upon the means of grace. (C. H. Spurgeon.)
Benefit of reproof
There was one particular instance, in which a degree of severity on my part was attended with
the happiest effects. Two young men, now blessed servants of the Most High God, came into my
church in a most disorderly way; and as usual I fixed my eyes upon them with sternness,
indicative of my displeasure. One of them was abashed; but the other, the only one that ever was
daring enough to withstand my eye, looked at me again with undaunted, not to say with impious
confidence, refusing to be ashamed. I sent for him the next morning, and represented to him the
extreme impiety of his conduct, contrasting it with that of those less hardened; and warning him
who it was that he thus daringly defied; He that despiseth you despiseth Me; and he that
despiseth Me, despiseth Him that sent Me; and I enjoined him never to come into that church
again, unless he came in a very different spirit. To my surprise, I saw him there again the
following Sunday, but with a more modest countenance; and from that time he continued to
come, till it pleased God to open his eyes, and to lead him into the full knowledge of the gospel of
Christ; and in a year or two afterwards he became a preacher of that faith which he once had
despised. (P. B. Power.)

Exhort.
Zealous exhortation
The following incident is known only to a few, but is deserving of a wider publicity. I shall
always remember Mr. Moody, said a gentleman, for he was the means of leading me to Christ.
I was in a railway train one day, when a stout, cheery-looking stranger came in, and sat down in
the seat beside me. We were passing through a beautiful country, to which he called my
attention, saying, Did you ever think what a good Heavenly Father we have, to give us such a
pleasant world to live in? I made some indifferent answer, upon which he earnestly inquired,
Are you a Christian? I answered, No. Then, said he, you ought to be one at once. I am to
get off at the next station, but if you will kneel down, right here, I will pray to the Lord to make
you a Christian. Scarcely knowing what I did, I knelt down beside him there, in the car, filled
with passengers, and he prayed for me with all his heart. Just then the train drew up at the
station, and he had only time to get off before it started again. Suddenly coming to myself out of
what seemed more like a dream than a reality, I rushed out on to the car platform, and shouted
after him, Tell me who you are. He replied, My name is Moody. I never could shake off the
conviction which then took hold upon me, until the prayer of that strange man was answered,
and I had become a Christian. (A Faithful Pastor.)

2TI 4:3-4
They will not endure sound doctrine.

Inclination the enemy of truth

The reason is here assigned for this faithful ministry: one that has always been in force, since
human nature has always been the same. Mens own inclinations will become the guide of their
conduct concerning truth and duty. Because sound or salutary teaching about their own errors
and sins is abasing to their pride and crucifying to their selfish passions, it will not be endured.
Yet their minds crave stimulus, and even their moral natures demand some opiate. Hence they
will resort to various so-called teachers, in order to obtain fancies that please and rules of life
that suit their native tastes. And the effect of this will be that they turn themselves away from
truth to falsehood, and are at last given up of God to the fixed delusion of believing a lie, to their
own perdition. The picture is sad indeed, and common as sad, in this as in every century and
land. None believe so wildly, and none are so hopelessly hardened, as those who finally reject
the saving truth of God. (J. G. Butler, D. D.)

Smooth things preferred

Edward Irving found no favour as a preacher in the commencement of his ministry. After
various disappointments, Dr. Chalmers heard and appreciated him, and invited him to be his
assistant in Glasgow. Irving, in astonishment and doubt, replied: I will preach to them if you
think fit, but if they bear with my preaching they will be the first people who have borne with it.
Dislike to the truth
Aristotle writeth that vultures are killed with oil of roses. Sweet smells enrage tigers. Swine
cannot live in some parts of Arabia, saith Pliny, by reason of the pleasant scent of aromatical
trees there growing in every wood. (J. Trapp.)

Sound doctrine forsaken

1. The grounds of their apostasy--viz., their hatred of the truth; they will not endure sound
doctrine; they will reject it and cast it behind their backs; they hate and abhor it. They
look upon it as a grievous burden, as Israel did upon the doctrine and visions of the
prophets (Jer 23:34; Jer 23:36). It is not so much they cannot, but they will not endure
sound doctrine; they love their lusts above the law, and therefore they hate him that
reproves in the gates. Errors they can tolerate, and superstition they can tolerate, but the
truth they cannot hear.
2. A second ground of their apostasy is their delight in false teachers; they so dote on them,
that one or two will not content them, they must have heaps of them. They love their
lusts, and therefore they seek out for such teachers as may not disquiet them. They
wittingly and willingly suffer themselves to be deluded by them. The word signifies--
(1) An earnest desire of getting such teachers.
(2) It notes an indiscreet and confused gathering together of such a multitude of
teachers without wit or reason, without any respect either to their life or learning,
head nor tail. The disciples create their doctors, the lusts of their followers are their
call.
3. A third cause of their apostasy is that innate malice and inbred concupiscence which is in
the hearts of men. But the word in the original is lusts, which implies, not a simple
desire or sudden motion, but a vehement, ardent, earnest desire and pursuit of a thing.
4. They have itching ears; this is another reason why they seek out for false teachers; they
love not such as deal plainly and faithfully with them, they must have such as please their
humours, tickle their fancies with novelties and curiosities, but they must in no wise
touch their vices.
5. Here is the issue and consequences of their contempt of the truth--viz., the loss of truth,
and following fables.
This is the devils method. First he stops the ear against sound doctrine, and then he opens it
to error. Like a cruel thief, he draws the soul out of the right road into some wood, by-lane or
corner, and there binds, robs, and rifles it.
1. God not only knoweth what men do at present, and what they have done, but what they
will do in time to come. He tells Timothy here what will be done many years after he is
dead and gone.
2. The more perfidious the world is, and the more false teachers abound, the more careful
 must Christs ministers be to oppose them by preaching sound doctrine. The badness of
the times approaching must make us to redeem the present season. The sun will not
always shine; tempests will arise, and the night will come when no man can work. Those
that reverence Moses to-day, to-morrow are murmuring against him (Ex 14:1-31, ult.,
and 15:14).
3. Saving doctrine is sound doctrine.
4. Unsound persons cannot endure sound doc trine. It is salt which searcheth mens sores
and puts them to pain. It is light which these sore eyes cannot endure, nor these thieves
abide. They do evil, and therefore they hate the light (Joh 3:20). They do not only fear,
but hate the light. They cannot endure to have the law preached, their consciences
searched, nor their sins discovered. But as for sound men, they love sound doctrine; they
desire it (Psa 43:3). They come to it (Joh 3:21), and bless God for it (1Sa 25:32-33).
5. In the last days there will be many false teachers. There will not be one or two, but there
will be heaps of them, the world will swarm with them. Men will have variety of lusts,
and those call for variety of teachers to uphold them. Good men, and especially good
ministers, are rare, they are one of a thousand (Job 33:23), but wicked ones abound;
there is much dross, but little gold; much chaff, but little wheat; many weeds, few good
flowers. If the devil have any work to do, he wants no agents to effect it. If men once set
open their doors, they shall not want deceivers. When men slight truth they shall have
teachers which shall be Gods executioners to bind them and blind them, and lead them
into error.
6. Observe, as all other parts of man, so amongst the rest the ear hath its diseases. Salt is
fitter for such than oil: though it be more searching, yet it is more sovereign. This itching
disease was never so common as in our days. There is a sinful spiritual itch upon the soul
which is sevenfold--viz., an itch of--
(1) Novelty.
(2) Curiosity.
(3) Singularity.
(4) Popularity.
(5) Flattery.
(6) Disputing.
(7) Quarrelling. (T. Hall, B. D.)

Application in preaching objected to

A farmer went to hear John Wesley preach. The farmer was not a converted man; he cared
little about religion; on the other hand, he was not what we call a bad man. His attention was
soon excited and riveted. John said he should take up three topics of thought--he was speaking
greatly about money. His first head was, Get all you can. The farmer nudged a neighbour and
said, This is strange preaching. I never heard the like of this before. This is very good. Yon man
has got things in him; it is admirable preaching. John discoursed of Industry, Activity,
Living to purpose, and reached his second division, which was, Save all you can. The farmer
became more excited. Was there ever anything like this? he said. Wesley denounced
thriftlessness and waste, and he satirised the wilful wickedness which lavishes in luxury; and the
farmer rubbed his hands, and he thought, All this have I been from my youth up; and what
with getting, and what with hoarding, it seemed to him that salvation had come to his house.
But Wesley advanced to his third head, which was, Give all you can. Ay dear, ay dear, said
the farmer; he has gone and spoilt it all. There was now no further point of contact, no interest
in the farmers mind. (Preachers Lantern.)
 Itching ears.

Curious hearers
Some come to the Word preached, not so much to get grace, as to enrich themselves with
notions--Itching ears (2Ti 4:3). Austin confesseth that before his conversion he went to hear
St. Ambrose, rather for his eloquence than for the spirituality of the matter. Thou art unto them
as a very lovely song of one that hath a pleasant voice, and can play well on an instrument.
Many come to the Word only to feast their ears; they like the melody of the voice, the mellifluous
sweetness of the expression, the newness of the notion (Act 17:21). This is to love the garnishing
of the dish more than the food; this is to desire to be pleased rather than edified. Like a woman
that paints her face, but neglects her health, so they paint and adorn themselves with curious
speculations, but neglect their souls health. This hearing doth neither sanctify the heart, nor the
Sabbath. (T. Watson.)

Shall be turned unto fables.--

Truth hidden when neglected
From these words we learn that there is such a thing as religious truth, and therefore such a
thing as religious error. We learn that religious truth is one, and therefore that all views of
religion but one are wrong. And we learn, moreover, that so it was to be that professed
Christians, forgetting this, should turn away their ears from the one truth, and be turned, not to
one, but to many fables. This is a most solemn thought, and a perplexing one. However, there is
another which, though it ought not to be perplexing, is perplexing still, and perhaps has greater
need to be considered and explained--I mean that men of learning and ability are so often wrong
in religious matters also. Now, if we consult St. Pauls Epistles to the Corinthians, we shall find
the same state of things existing even in the first age of Christianity. Even the apostle speaks of
those who were blind, or to whom his Gospel was hid; and he elsewhere describes them, not as
the uneducated and dull of understanding, but as the wise of this world, the scribe and the
disputer. Does not our Saviour Himself say the same thing, when He thanks His Father, Lord of
heaven and earth, that He hath hid these things from the wise and prudent, and revealed them
unto babes? Now it should not surprise us when men of acute and powerful understandings
more or less reject the gospel, for this reason: that the Christian revelation addresses itself to our
hearts, to our love of truth and goodness, our fear of sinning, and our desire to gain Gods favour
and quickness, sagacity, depth of thought, strength of mind, power of comprehension,
perception of the beautiful, power of language, and the like, though they are excellent gifts, are
clearly quite of a different kind from these spiritual excellences--a man may have the one
without having the other. This should be kept in mind when Christians are alarmed, as they
sometimes are, on hearing instances of infidelity or heresy among those who read, reflect, and
inquire; whereas, however we may mourn over such instances, we have no reason to be
surprised at them. It is quite enough for Christians to be able to show, as they well can, that
belief in revealed religion is not inconsistent with the highest gifts and acquirements of mind,
that men even of the strongest and highest intellect have been Christians; but they have as little
reason to be perplexed at finding other men of ability not true believers, as at finding that
certain rich men are not true believers, or certain poor men, or some in every rank and
circumstance of life. A belief in Christianity has hardly more connection with what is called
talent, than it has with riches, station, power, or bodily strength. Now let me explain what I
mean by a further remark. Is it not plain that earnestness is necessary for gaining religious
truth? On the other hand, is it not a natural effect of ability to save us trouble, and even to tempt
us to dispense with it, and to lead us to be indolent? Do not we see this even in the case of
children--the more clever are the more idle, because they rely on their own quickness and power
of apprehension? Is indolence the way to gain knowledge from God? Though there is no art or
business of this world which is learned without time and exertion, yet it is commonly conceived
that the knowledge of God and our duty will come as if by accident or by a natural process. Men
go by their feelings and likings; they take up what is popular, or what comes first to hand. They
think it much if they now and then have serious thoughts, if they now and then open the Bible;
and their minds recur with satisfaction to such seasons, as if they had done some very great
thing, never remembering that to seek and gain religious truth is a long and systematic work.
And others think that education will do everything for them, and that if they learn to read, and
use religious words, they understand religion itself. And others, again, go so far as to maintain
that exertion is not necessary for discovering the truth. They say that religious truth is simple
and easily acquired; that Scripture, being intended for all, is at once open to all, and that if it had
difficulties, that very circumstance would be an objection to it. And others, again, maintain that
there are difficulties in religion, and that this shows that it is an indifferent matter whether they
seek or not as to those matters which are difficult. In these and other ways do men deceive
themselves into a carelessness about religious truth. And is not all this varied negligence
sufficient to account for the varieties of religious opinion which we see all around us? How are
the sheep of Christs flock scattered abroad in the waste world! What religious opinion Can be
named which some men Or other have not at some time held? All are equally confident in the
truth of their own doctrines, though the many must be mistaken. In this confusion let us look to
ourselves, each to himself. There must be a right and a wrong, and no matter whether others
agree with us or not, it is to us a solemn practical concern not to turn away our ears from the
truth. Let not the diversity of opinion in the world dismay you, or deter you from seeking all
your life long true wisdom. It is not a search for this day or that, but as you should ever grow in
grace, so should you ever grow also in the knowledge of our Lord and Saviour Jesus Christ.
("Plain Sermons by Contributors to Tracts for the Tithes.")

2TI 4:5
But watch thou in all things.

1. But watch thou. The apostasy and looseness of the times we live in must make us the more
watchful. Their falls must be our fears; their levity must quicken us to constancy, and
their negligence must quicken our diligence in keeping the watch of the Lord.
2. Good men desire the Churchs good after their departure. Paul is dying, yet he commands
Timothy to improve his talents for the Churchs good when himself was dead. Moses,
before he dies, prays the Lord to set up a fit ruler instead (Num 28:16-17). Wicked men
care not what becomes of the world, when they are dead and gone let heaven and earth
come together, and all be in confusion, they care not. But good men have public spirits.
3. As all persons, so ministers especially must watch. The devil hath a special spite at them;
he commands his agents, as the king of Aram did his followers, to fight neither with
small nor great, but against the king of Israel; so he bends all his strength against the
ministers of Israel.
(1) The better the man, the more watchful must he be. The pirate sets on the laden ship,
and the thief upon the wealthiest traveller. But we must watch as pastors too, and
discover wolves that would destroy the flock.
(2) We must watch at all times.
(a) In prosperity, as pigeons when they fare best fear most.
(b) Watch in adversity, the devil is busy then in laying snares, as the fowler doth for
 birds in frosty weather.
(3) In all places, in public and private, at home and abroad; the world is full of snares.
(4) Watch in all things, so runs the text.
(5) Watch against all sins. We carry about us a proneness to all sin.
(6) Watch over all thy senses; stop thine ears; make a covenant with thine eyes (Job
31:1). Set a watch before thy mouth. The whole soul is out of order, and therefore we
must set a guard upon all its faculties.
4. Ministers especially must be hardy men. We are called soldiers, shepherds, watchmen,
husbandmen, all which must endure summers heat and winters frost.
(1) We must endure hardship in our preparatory studies; we must give up ourselves to
reading, study and prayer.
(2) He must endure hardship in the actual performance of his duty.
(3) Most properly and genuinely this hardship in the text consists in a patient
undergoing of those injuries and oppositions which we must expect from an
ungrateful world.
(4) The Lord Himself sometimes is pleased to exercise us, and to inure us to hardship,
that we may be the fitter for His service. But let us, like good soldiers of Christ,
endure hardship--
(a) Patiently.
(b) Courageously.
(c) Constantly.
5. The ministry is a work. The sweat of the brow is nothing to that of the brain; besides the
dangers we are liable to for our works sake.
6. Do the work or service of an evangelist. Observe, ministers are servants, and their office is
service.
7. Of an evangelist. Observe, ministers must preach the gospel. We must publish the glad
tidings of a Saviour (what in us lieth to all the world); this is to do the work of an
evangelist, viz., soundly and sincerely to publish the gospel.
8. Make full proof of thy ministry. Ministers must fully and faithfully discharge all the duties
of their calling. (T. Hall, B. D.)

Christian watchfulness
None are so likely to maintain watchful guard over their hearts and lives as those who know
the comfort of living in near communion with God. They feel their privilege and will fear losing
it. They will dread falling from their high estate, and marring their own comfort by bringing
clouds between themselves and Christ. He that goes on a journey with a little money about him
takes little thought of danger, and cares little how late he travels. He, on the contrary, that
carries gold and jewels, will be a cautious traveller: he will look well to his roads, his horses, and
his company, and run no risks. The fixed stars are those that tremble most. The man that most
fully enjoys the light of Gods countenance, will be a man tremblingly afraid of losing its blessed
consolations, and jealously fearful of doing anything to grieve the Holy Ghost. (Bishop Ryle.)

Endure afflictions.

Endurance of hardship
Some dyes cannot bear the weather, but alter colour presently; but there are others that,
having something that gives a deeper tincture, will hold. The graces of a true Christian hold out
in all sorts of weathers, in winter and summer, prosperity and adversity, when superficial
counterfeit holiness will give out. (R. Sibbes.)

Ministerial hardship
I board with a poor Scotsman; his wife can talk scarcely any English. My diet consists mostly
of hasty-pudding, boiled corn, and bread baked in ashes, and sometimes a little meat and butter.
My lodging is a little heap of straw, laid upon some boards, a little way from the ground; for it is
a long room, without any floor, that I lodge in. My work is exceedingly hard and difficult. I travel
on foot a mile and a half in the worst of roads almost daily and back again; for I live so far from
my Indians. I bare not seen an English person this month. These and many other uncomfortable
circumstances attend me; and yet my spiritual conflicts and distresses so far exceed all these
that I scarce think of them, but feel as if I were entertained in the most sumptuous manner. The
Lord grant that I may learn to endure hardness as a good soldier of Jesus Christ! (David
Brainerd.)

Do the work of an evangelist.--

The work of an evangelist
We fancy we still see Dr. Wardlaw standing in the pulpit and beseeching the newly-ordained
pastor to approve himself in all things as the faithful servant of God. Some of his sentences still
linger in our recollection--Oh, my brother I he said, never forget that the greatest triumph
which can be accomplished on earth is the conversion of a soul; and a ministers labours are
never so highly honoured as when men are born of God through his instrumentality. It may be
of importance to polish the jewel after it has been found, but the chief thing is to dig it out of the
mine. It may be, and it is, important to dress up the stone for the front of the building, but be
does the greatest work who excavates it from the quarry in which it lay imbedded. (Evangelical
Repository.)

An earnest evangelist
While waiting on one occasion in a gentlemans parlour, Vassar opened conversation with his
wife, a very fashionable and proud-looking lady, who was sitting in the room. With great
concern he began at once to urge the necessity of the new birth and immediate acceptance of
Christ upon her. She was thunderstruck, and protested that she did not believe in any of those
things. Then followed a most fervent appeal, texts of Scripture, warning against rejecting Christ,
the certainty of a wrath to come for any found in impenitence, till my friend said he was fairly
alarmed at the boldness of the assault. Suddenly the gentleman came in for whom he was
waiting, and called him out. When the gentleman returned to his wife, she said, There has been
an old man here talking with me about religion. Why did you not shut him up? he asked
gruffly. He is one of those persons that you cannot shut up, was her reply. If I had been here,
he said, I would have told him very quickly to go about his business. If you had seen him, you
would have thought he was about his business, was her answer. (Memoir of Uncle John
Vassar.)

Make full proof of thy ministry.--

Fulfil thy ministry
This word ministry does not refer exclusively to what we are accustomed to call the
Christian ministry, meaning the teaching and pastoral office in the Church. That is but one of
ten thousand forms of ministration or service, which may be rendered to our fellows at the call
of God. To minister to any one, is to help or serve him; and so every course of action by which we
can help and serve others is a ministry, and every such service is truly a Christian work. And as
we cannot all render the same service, but can each render particular kinds of service to
particular people--relatives, friends or neighbours--that particular description of service which
each of us can render is our ministry. It is a ministry, the object of whose functions lies
without us, in contrast to activities which centre in self as their object. And it is thy ministry,
because it is that particular form of helpful activity which it is open to each, separately, to
prosecute. Pauls was different from Timothys, and neither has belonged to anybody since; nor
will your ministry, or mine, ever be allotted to anybody else; for no one will be situated as We
are, or have exactly our opportunities. But, in some respects, our ministry is like Timothys and
Pauls. It is directed to the same objects: the spread of Christs truth and Christs Church. And
we are summoned to it by the same Divine Lord, to whom also we shall reader an account of its
discharge; All the high, sublime elements, then, which belonged to their ministry or service in
life, belong to ours, though ours may take less striking outward forms, and be rendered with no
eye but Gods to watch our performance of it. The sublime considerations, moving to fidelity in
it, which Paul urged on Timothy, bear, then, on us. I charge thee before God, make full proof
of--thoroughly fulfil--thy ministry. (T. M. Herbert, M. A.)

The appeal of the elder to the younger generation

In the charge of the aged Paul to the young disciple Timothy, there seems to be an appeal
which, though unexpressed, is perpetually addressed from the elder generation to the younger.
What the one old man said to the single young one, all Christs servants, whose work is nearly
done, seem to say to all those whose work is just beginning. Fulfil thy ministry, for I am now
ready to be offered. Choose what time in the worlds history you like, you will always find those
two classes well represented; for it is always true that one generation passeth away, and
another cometh. And while the old are always passing to their rest, and the young rising to do
their parts, the great aims for which Christian men strive and pray, and the great institution of
the Church, through which they further them, lives on; and it is, or should be, the concern of
each generation to hand it down invigorated and enlarged, to their successors. But if that is to be
done, these successors must be ready to take up these toils and aims; to adapt them to the needs
of the coming time, and engage in them with a spirit at least as devoted as that which their
fathers showed. So they seem to hear from their father, Fulfil thy ministry, for I am now ready
to be offered. Now if we take our own time, and apply to it these considerations, which hold
good of every time, what shall we say? New, as ever, there is a passing and a rising generation.
And the great Church and kingdom of Christ, which has been in the hands of the fathers, will
soon be in the hands of the children. That glorious institution will live, though the hands which
now sustain it decay. But young hands must receive it from the failing hold of the elders, and by
their efforts it must he upheld. Are they ready to take it? Are they prepared to fulfil their
ministry, because their predecessors will soon leave the task in their hands? (T. M. Herbert, M.
A.)

Fuelling ones ministry

Several ancient rulers did not find management of their dominions sufficiently burdensome,
and so one of them became a fiddler, another a poet, and another an orator. The world never
had a worse fiddler than Nero, nor a more wearisome poet than Dionysius, nor a more
blundering orator than Caligula; and we might fearlessly assert also that the world never had
worse princes than these three. Such instances are exceedingly instructive, and remind us of the
sculptors advice to the cobbler to stick to his last. Each tub had better stand on its own bottom;
for when tubs take to rolling about they spill all that they contain, be it either wine or water. (C.
H. Spurgeon.)
 2TI 4:6-8
I am now ready to be offered.

The law of sacrifice

The interest o the Second Epistle to Timothy is altogether exceptional. It is the interest of a
heart-moving tragedy; and yet the tragic gloom which rolls above its heavens is relieved, is
almost illumined with golden glory by a strain and temper of pathetic tenderness. It is, as far as
we are concerned, the last earthly utterance of an altogether remarkable man; the last will and
testament, so to speak, of one in whose character commanding ability, simple and unswerving
purpose, unflagging energy, unselfish enthusiasm, and warm and wide and sunny sympathy
were combined in a degree unrivalled in the history of our race. And then, too, St. Paul, as he
writes, may indeed be the aged, but age can scarcely slacken power in such a soul, and here,
consequently, he wins the unforbidden homage we pay spontaneously to one who, in the fullest
vigour and energy of life, looks straight and calmly into the eyes of death. The text is, I suppose,
one of the best-known verses in the Bible, an utterance of profound humility and lofty courage
and unvarying truth; it is to us altogether interesting--interesting, doubtless, because it reveals
the character of such a one as Paul; but more, a word of worldwide import, for at such moments
great men are themselves revelations. Paul was alone in a sense in which he had never been
before. The dear Churches--that is, the dear souls, loved with such strength and joy as was in
him to love with--were far away; their faces he would never gaze upon again; the old places
were gone; no more would he see the Holy City so rich in memories, no more the long blue line
of the Abarim bounding the land of the chosen race, no more the jagged hills of his native
Tarsus, no more the dancing waters of the blue AEgean, no more the Aeroceraunian crests, only
lately marking the path of his pilgrimage from Corinth to Rome. Nature had closed her doors to
the wanderer; from his prison on the Esquiline, or from the cave near the Capitol, or wherever it
was that, in their last days, his eyes closed and opened to the light of the Roman summer, those
eyes were straining beyond even objects of human affection to the unimagined wonders of
another world; he was looking forward. At such a time it is that great natures fall back upon the
principles which have governed life; and to us their utterances then, are supremely interesting,
for such principles are the exhibition, in fact, of universal law. St. Paul, in his words illustrated
by his life, is indeed proclaiming a fundamental law of the Church of his Master. The Reign of
Law! Need I remind you that of that realm we are all the subjects? It is fundamental, it
explains, as it has guided, the Churchs influence; it teaches, as it has trained, souls to tread the
only way of lasting usefulness. It applies to all. It is not the heritage of the peerless apostle, but
also the rule of the quiet Christian; obedience to it decides indeed the value of our choice in
crises of destiny, but it also ennobles the trivial round of daily life. Here, indeed, it is thrown
out in vivid colour from a dark background of death; here, indeed, in full force, it is borne in
upon the mind, because it comes as no abstract statement, but the life-rule written in the hearts
blood of a living and a dying man. In him it found a wonderful completeness: it is the
fundamental law of the Church of Jesus--the Law of Sacrifice. And now, I ask, How for Paul
was the grave transfigured? and the answer is, By the same power by which life was governed,
by the law of sacrifice. What, then, is sacrifice? By sacrifice, speaking morally and spiritually, as
now, I mean this: The willing surrender of legitimate desire in submission to a sovereign, an
authoritative claim; and the interest of the text lies in this, not only that it expresses the rich
result of that law operating in its completeness in a human soul, but also, it limits the stages of
trial by which such completeness was achieved. What, let us ask, were some at least of those
stages?
1. First, then, he had wakened up to the reality and requirements of the spiritual life. Man is
a creature of two worlds, but of one sphere of being; standing he is within the boundary
 of time, but one foot is planted across the frontier of eternity. Little we see of mans real
working, just here and there a hint is given by the definite act which meets the senses,
excites our blame or sets the chorus of praise re-echoing through the halls of history, but
day by day and hour by hour mans spirit, shrouded, veiled from his fellow man, is at
work in the spirit sphere. Now to waken up to this, and to the consequent requirements
of duty in this interior life, is to be brought under the law of sacrifice, because it is at
once to be under the necessity of war. The Prince of the power of the air, the spirit that
now worketh in the children of disobedience, is no mere tendency to wrong, but a
personal spirit, with a personal power. And surely it has been the experience not only of
the saints--the giant explorers in the regions of spiritual life--but the experience of
earnest, commonplace children of God, that besides their struggle with their own
corruption, they have been conscious of sudden assaults, of well-timed suggestions of
sin, alarming, astounding, distinctly to them distinguishable from any picture of
imagination; painfully, evidently separated from themselves, and clearly coming with the
force and horror of the agency of a personal tempter. The action of the hierarchy of evil
was indeed perhaps more evident to the Christians when St. Paul taught and lived than
to ourselves. The entire imperial system of Rome might well appear to him an
organisation of evil; and indeed, so awfully had the creature forsaken his Creator--read
the first chapter of the Roman Epistle and say was it not so?--that that splendid fabric
sprung from the genius of Pagan civilisation had become little else than a series of well-
worked agencies of sin. It is true that the life of the second Adam permeating the race of
the Redeemed has made of modern civilisation a very different story. But tell me, is there
not enough in modern life to witness to the presence of the same tremendous power?
Can you open your newspaper any morning without being impressed by the fact that the
world is trying to get rid of the incubus of the thought of God? without being conscious of
tones of thought and views of life nowise condemned by society at large, which would, to
say the least, have shocked apostles? Is there not an air of unruffled indifference, or a
tone of quiet patronage assumed towards moral evil which give the lie to the brave, the
necessary hostility taught us in the Catechism when we were children? Does not this
subtle tolerance of sin flow through society, invade the Church, deprave the mind?
Hence men lose all sense of the severe requirements of a righteous God, because they
have first lost all sense of His character of severe essential holiness; hence, young men,
you are the victims (are you not?) in business life of habits of language, alliance with,
almost toleration of, which you feel to be inconsistent with any nobility of mind, not to
say any sincerity of Christian character. Ah! how are you to escape? Certainly not without
struggle. Roused to the facts, roused to the requirements of spiritual life, you find
yourself in battle; self must be denied, duty must be done, strength must be sought
(faithfulness is needed in sacraments and prayer--faithfulness, too, in using strength
when given). You must submit, and heartily, to the law of sacrifice. Spiritual activity on
the side of right and truth and purity and duty--this is a stage towards a complete
achievement. Paul had learned it; whether his description is drawn from the racecourse
or the battle it matters not; he had learned at any rate the necessity of struggle. I have
fought a good fight.
2. It is well, is it not, to awaken to the mystery, to recognise the reality, of the spiritual
world? But there is surely a farther stage for the wayfarer in this path of sacrifice. What
shall be the standard to measure and direct the struggle of life? To an earnest Christian
what God forbids is bad--unutterably, inexcusably bad. Right is right and wrong wrong,
without palliation or possibility of compromise. To do good is not merely wiser than to
do ill; it is the place, calling, need of the creature; wilful sin, self-chosen evil, is the
damnable, ruinous, and sorrowful thing, which may call for a tribute of sadness and pity,
but admits of no defence. Need I say it? this necessary revelation of Gods will is
 furnished by the moral law. Conscience speaks first. I do not now pause to define its
office or assign its place, or dwell upon the limits of its dominion; only let me remark in
parenthesis--Obey your conscience, respect its warnings, listen for its whispers, submit
unhesitatingly to its commands; you will be all the wiser, better men. Here Paul had first
read and obeyed the will of God, and because he had tong been trained in that sincere
and accurate submission, he was ready, when the face of Jesus was flashed upon him
from the flaming heaven, above the peaks of the Hauran, at once to recognise, and
unconditionally to obey. The prophets, the psalmists, the teachers of Israel had for him
enlarged upon and enforced the lessons of that primal instruction, as revelation of the
Christ, and the New as well as Old Testament Scriptures have ever since done for us all;
but for him and for each since his time, the larger laws of Divine guidance have been
particularised and pointed by special providence and special trials. The requirements of
that Will are often--at least to human frailty--severe. The hearts most fierce desires are
not most easily assuaged, the worlds most prized successes are not most surely secured,
by obedience to the will of God. No. Splendid indeed the results, moral, spiritual, of such
adherence and such submission, but the process is pain. Honestly and earnestly to
choose Chat standard is to be subject to the law of sacrifice. Paul chose it, and, like him,
each one who does, fulfils, though it be in pain, an allotted mission. I have finished,
says the apostle, the course marked out for me.
3. But there is one further stage of conquest dependent upon the most stern self-discipline.
If there be anything that a man would seem entitled to call his own, it is his thought.
Surely in thought, at least, man is free; surely I can think what I like, as it is the
expression of a natural craving, so it is the statement of a truth. Scarcely; for thought, if
untrained, undisciplined, and unrepressed, becomes a tyrant, not a slave; and thought,
which shares the heritage of our natures blight, can only fulfil its intended function
when purified by submission to the law of sacrifice. My brothers, to plant the footstep of
your thoughts on the track of Divine Revelation, to refuse to them the by-paths of
ungoverned fancy, to restrain them in their wild impulsive leaps, is to start them, nay, far
to advance them, on the journey which ends in God. Be sure that to learn obedience to
the truths of the Christian Faith, to bathe the mental habits in the cleansing waters of the
Spirit, who gives light, humility, courage, and truth, is the one way possible for
emancipating the mind from the thraldom of corruption; but to do this, how hard, how
full of sorrow, how severe at times the trial and the strain; ah me I as in other things, in
this also, obedience is learned by the things we suffer. To leave mens criticism, and
desire the Revelation of God; to quit our own miserable inquiries, and choose the path of
the Pathless One; to watch against the wilfulness that slights, the sin that weakens our
power of believing; this, as it is an evidence of strength, and even of stern decision, is not
lacking in an element of trial, requires submission to the law of sacrifice. Kept the
Faith, mark you; for as to reach the path needed some self-conquest, so to keep the
track required unflagging earnestness and persevering power. To submit to the Faith, in
such an one as Paul, meant moral earnestness; to keep it implied moral force; for him, as
for all men, to govern thought by Gods revelation implies obedience to the law of
sacrifice. Paul, I say, did it, did it utterly, did it also in the face of extremest external
difficulty, did it when to be faithful to conviction implied fierce persecution and
inevitable death; it is a triumphant climax that last stage of struggle--I have kept the
Faith. So the saintly soul advanced to that completeness of surrender which is
completeness of power, and finds expression in the text. In fact, spiritual activity, a
creaturely temper, and a humble mind, were the stages of his self-sacrifice. One question
remains--Whence came its impulse? whence its sustaining strength? The answer is easy.
It came whence only it can come, from supernatural, but personal affection. My friends,
we are not all St. Pauls: very much the reverse usually, almost infinitely short of him in
 spiritual vigour, most of us. But being all professed disciples of Jesus Christ, God
demands of each of us in our degree, submission to the law of sacrifice.
1. We are under special trial when the soul is subject to the illumination of some new truth.
A light comes--such a course long lived is wrong, or is not the best. We must obey, but to
us--for man is very frail and only human--this is sharp.
2. Or we lose something very dear. It may be an old friendship, it may be an old friend; it
may be old, long-cherished, long-loved dreams; it may be that the mystery of the
freshness of early life, once making all things fresh, has fled. There is, remember,
nothing lost without a something gained, if the soul walk by this law, mind this rule.
3. Or, as you may be this week, as you and I have often been, there may be a time of
temptation. How sorely some of you are tried I know. How not seldom Englands
commercial greatness means that young souls must often choose between the loss of
place, which means loss of maintenance--some-times too for wife and children dearer
than self--and the loss of peace with God. This I am not forgetting. Oh brother, tempted,
you or I, to wrong, in the interests of self-advancement, are we not after all only victims
submitted to the law of sacrifice? Do not shrink. It is severe and painful, but it is the law
of life.
4. And there is death. True, here we have no choice; but still, when that comes, how we shall
comport ourselves may depend in very large, in very serious measure, oil our habit of
sacrifice now. Every life, believe it, to be trained for God, for goodness, must be trained
by sacrifice. Every work, believe it, that you do will be of lasting value in proportion to
the amount of sacrifice entailed in doing. In fact, it is by submission to this law that the
Church teaches you how to use the world. This world may be viewed in many lights, so
many-sided it is, so strange! For instance, it is a burying-earth, a world of death, a huge
and sombre grave. The world is full of death! We tread on the dust of a thousand
generations, and other pilgrims, children of our children, shall tread on ours when we lie
low! Stop! A powerful principle can transfigure everything, even the horror of death. The
world is an altar of sacrifice: lives have been lived, and therefore deaths have been died
of abundant fruitfulness and unending power. Why? Because these souls, which live each
an endless life, have expressed themselves in sacrifice, have lost, have strangled the only
death-giving principle, the principle of self, in undying devotion to truth and holiness.
Further, then: the world is the vestibule of a palace of complete achievement. However,
all here seems stamped with imperfection, branded with the trade-mark of unfinished
labour, yet death, on such terms, is in truth the entrance to essential life; sacrifice, the
birth-throe of a spirit satisfied. (Canon Knox Little.)

Ready to be offered

I. Things which make it difficult to say this.

1. The enjoyment of life.
2. Attachment to friends.
3. The anticipated pain of dissolution.
4. Uncertainty about the future.

II. Things which make it easy, at least comparatively, to say this.

1. The sad experience of lifes ills.
2. The consciousness of having finished ones life-work.
3. The pre-decease of Christian friends.
 4. An ever-nearing and enlarging prospect of heavens glory. (T. Whitelaw, D. D.)

Death anticipated
1. The godly, by a spiritual instinct and sagacity, foresee their ends; so did Jacob (Gen
48:21), and Joshua (Jos 23:14), and Christ (Joh 17:2), and Peter (1Pe 2:14). They always
watch and wait for their Masters coming. Their acts, diseases, and disquietments which
they meet withal from the world are as so many petty deaths unto them. A man that
dwells in an old crazy house where the walls fall down, the foundation sinks, the pillars
bend, and the whole building cracks, concludes such a house cannot long stand. As for
the wicked they are insensible and secure, and though grey hairs, which are signs of old
age and death approaching, be here and there upon them yet they know it not (Hos 7:9).
2. Death is not dreadful to good men. The apostle speaks of it here not by way of
lamentation, but of exultation. Death to him was but a departing from one room to
another, from a lower room to a higher, from earth to heaven, from troubles to rest, from
mortality to immortality. They are long since dead to the world, and so can part with it
more easily. The wicked look on death as a dreadful, dismal thing; but Gods people
looking on it through the spectacles of the gospel, see it to be a conquered enemy, having
its sting taken out (Hos 13:15), so that what Agag said vainly and vauntingly, a Christian
may speak truly and seriously: The bitterness of death is past (1Sa 15:32).
3. The soul of man is immortal. Death is not an annihilation, but a migration of the soul
from the body for a time.
4. The death of the martyrs is a most pleasing sacrifice to God.
5. The death of the martyrs doth confirm the truth. The Church is Gods garden, and it is
watered and enriched by the blood of martyrs. (T. Hall, B. D.)

Paul the martyr, Christian, conqueror

I. The information here given of Pauls death as a martyr.

1. He looked on his death as an offering on behalf of the gospel.
2. He looked on his death as a departure from every temporal bondage.

II. The declaration here given of Pauls labour as a christian.

1. As a soldier in the army.
2. As a runner in a race.
3. As a faithful servant to his Master.

III. The declaration here given of Pauls reward as a conqueror,

1. The preciousness of this reward.
2. The excellent Giver of this reward.
3. The solemn time of obtaining this reward.
4. The liberality of the Giver. Not to me only, etc. (M. Jones.)

Looking out toward heaven

1. He looks downward into the grave (2Ti 4:6) whither he was going, and there he sees
comfort.
2. He looks backward and views his well-spent life with joy and comfort, and in a holy
 gloriation breaks forth, I have fought the good fight, etc.
3. He looks upward, and there he sees heaven prepared for him.
But doth not this savour of vain-glory and spiritual pride?
1. Answer: Not at all, for the apostle speaks not this proudly, as if he had merited anything at
the hand of God.
2. He speaks this partly to comfort Timothy, and to encourage him to walk in his steps,
keeping faith and a good conscience.
3. To encourage himself against the reproach of his reproaching violent death, he eyes that
heavenly reward and that crown of life prepared for such as have fought the good fight as
he had done. (T. Hall, B. D.)

The Christians course, conflict, and crown

I. The view in which the apostle represents his decease.

1. He expresses neither terror nor reluctance, on account of the violent nature of the death
which awaited him, but speaks of it calmly as a sacrifice and offering to God. His last and
most solemn testimony would thus be given to the truths of God, which he had
everywhere proclaimed; and his blood, when poured out, would simply resemble, as his
words imply, the mixture of blood and wine which was poured upon the altar in the
ancient sacrifices. His death would merely form the concluding part of that offering,
which he had made of himself to the service of his Lord; and he seemed rather to
welcome than to withhold the termination of the sacrifice. The decease of every Christian
may be likewise called an offering. We are all required to yield ourselves to God; to
present ourselves to him as living sacrifices; and in our dying hour, or in our devout
preparations for it, we may bear our testimony to His perfections, by manifesting our
firm faith in His promises and our full submission to his will.
2. But the apostle here speaks farther of his decease, in a sense still more applicable to that
of all men; the time of my departure (or as his words directly signify, the time of my
loosing anchor) is at hand. Thus he teaches us to take a much more enlarged view of
our existence than to regard our death as, strictly speaking, the last of its acts; and rather
to consider the dissolution of our mortal frames as the transferring of that existence from
the service of God on earth to the presence of God in heaven.

II. The reflections with which the apostle here looks back upon his life on earth.
1. Justly does he speak of his life as a fight, in which he had been engaged, and which he had
maintained with the most unshaken resolution to that very hour.
2. This service he farther likens to a race, to one of those contests of bodily strength, or
speed, or skill, in which it was common in those days for men to seek the prize of victory,
and in which it was accounted the highest earthly honour to gain the corruptible crown.
I have finished my course. In this course of the Christian he had long and perseveringly
run, and he is now approaching the goal with the prize full in his view. He was the more
encouraged in his anticipation of the recompense placed before him by the consideration
that he had kept the faith; that he had not only run the Christian race, but had duly
observed the rules of the contest. If a man strive for mastery, yet is he not crowned
except he strive lawfully; and the first law of the race here spoken of is to walk by
faith, to run with patience, looking unto Jesus, to be animated in every step and turn
of your course by a devout love to His name, a humble trust in His grace, a fervent desire
of His glory. In this manner had the apostle kept his fidelity to his Lord, both in fulfilling
with diligence the portion of service assigned to him and in his course of labour living
 by the faith of the Son of God. By His grace and to his glory he has done the work given
him to do; and, through his promised mediation, he now looked for the end of his faith,
the salvation of his soul.

III. THE HOPES BY WHICH THE DYING APOSTLE IS CHEERED IN VIEW OF AN ETERNAL WORLD. You
are thus called to exercise a rational regard to your own true happiness, looking forward to an
eternal blessedness, which can be compared to nothing less than crowns and kingdoms; a settled
approbation of perfect righteousness, desiring to receive, as the sources of your felicity, the
approbation and favour and future presence of the righteous Judge of all the earth; a benevolent
sympathy in the best interests of others, delighting in the thought that so many of your fellow-
creatures may participate in your company, in the same blessed inheritance; and finally, a
devout sentiment of love to the Son of God, anticipating with joy His own appearing, as the
consummation of all His felicity to your own souls and to multitudes of His redeemed of every
age and people. (James Brewster.)

A prisoners dying thoughts

I. THE QUIET COURAGE WHICH LOOKS DEATH FULL IN THE FACE WITHOUT A TREMOR. The
language implies that Paul knows his death hour is all but here. As the revised version more
accurately gives it, I am already being offered--the process is begun, his sufferings at the
moment are, as it were, the initial steps of his sacrifice--and the time of my departure is come.
The tone in which he tells Timothy this is very noticeable. There is no sign of excitement, no
tremor of emotion, no affectation of stoicism in the simple sentences.
1. We may all make our deaths a sacrifice, an offering to God, for we may yield up our will to
Gods, and so turn that last struggle into an act of worship and self-surrender.
2. To those who have learned the meaning of Christs resurrection, and feed their souls on
the hopes that it warrants, death is merely a change of place or state, an accident
affecting locality, and little more. We have had plenty of changes before. Life has been
one long series of departures. This is different from the others mainly in that it is the last,
and that to go away from this visible and fleeting show, where we wander aliens among
things which have no true kindred with us, is to go home, where there will be no more
pulling up the tent-pegs, and toiling across the deserts in monotonous change. How
strong is the conviction, spoken in that name for death, that the essential life lasts on
quite unaltered through it all! How slight the else formidable thing is made. We may
change climates, and for the stormy bleakness of life may have the long still days of
heaven, but we do not change ourselves.

II. THE PEACEFUL LOOK BACKWARDS. We may feel like a captain who has brought his ship safe
across the Atlantic, through foul weather and past many an iceberg, and gives a great sigh of
relief as he hands over the charge to the pilot, who will take her across the harbour bar and bring
her to her anchorage in the landlocked bay where no tempests rave any more for ever. Such an
estimate has nothing in common with self-complacency. It coexists with a profound
consciousness of many a sin, many a defeat, and much unfaithfulness. It belongs only to a man
who, conscious of these, is looking for the mercy of the Lord Jesus Christ unto eternal life, and
is the direct result, not the antagonist, of lowly self-abasement, and contrite faith in Him by
whom alone our stained selves and poor broken services can ever be acceptable. Let us learn too
that the only life that bears being looked back upon is a life of Christian devotion and effort. It
shows fairer when seen in the strange cross lights that come when we stand on the boundary of
two worlds, with the white radiance of eternity beginning to master the vulgar ell lamps of earth,
than when seen by these alone. All others have their shabbiness and their selfishness disclosed
then.

III. THE TRIUMPHANT LOOK FORWARD. That crown, according to other words of Scripture,
consists of life or glory--that is to say, the issue and outcome of believing service and faithful
stewardship here is the possession of the true life, which stands in union with God, in measure
so great, and in quality so wondrous that it lies on the pure locks of the victors like a flashing
diadem, all ablaze with light in a hundred jewels. The completion and exaltation of our nature
and characters by the illapse of life so sovereign and transcendent that it is glory is the
consequence of all Christian effort here in the lower levels, where the natural life is always
weakness and sometimes shame, and the spiritual life is at the best but a hidden glory and a
struggling spark. There is no profit in seeking to gaze into that light of glory so as to discern the
shapes of those who walk in it, or the elements of its lambent flames. Enough that in its gracious
beauty transfigured souls move as in their native atmosphere! Enough that even our dim vision
can see that they have for their companion One like unto the Son of Man. It is Christs own life
which they share; it is Christs own glory which irradiates them. (A. Maclaren, D. D.)

A Christians death

I. We begin with making some observations on THE SOURCES OF THAT CONSOLATION WHICH
SUPPORTED THIS EMINENT SERVANT OF GOD AT THE TIME WHEN HIS DEPARTURE WAS AT HAND. It
was the reflection upon a well-spent life; it was the consciousness of a strenuous and immovable
fidelity in the religious warfare which formed his habitual preparation for death, and laid the
foundation of his joyful hopes. The only sovereign and efficacious remedy against the fears of
dissolution is to mortify the power of sin within the soul, and to make all our vicious appetites to
die before us, for the sting of death is sin. He that hath risen above the influence of sin can live
beyond all possibility of any great annoyance from the terrors of the last enemy. How animating
a scene is the deathbed of the righteous man! What can disturb his last and peaceful moments
The recollection of his trials and patience, the many acts of piety and benevolence which his
memory can then suggest, all rise to view, to refresh his retiring soul, to smile upon his
departing spirit, and render it superior to the frowns of death, which he is thus enabled to
consider, not as a stern and inexorable tyrant sent to execute the vengeance of heaven, but as the
messenger of love and peace commissioned to close a troublesome and mortal life, and to put
him in possession of one glorious and eternal.

II. From the manner in which the apostle expresses the foundation of his tranquillity and
hopes, we may observe, in the second place, WHAT IS THE NATURE OF THAT SERVICE IN WHICH THE
CHRISTIAN IS ENGAGED, and of that strenuous and immovable fidelity which is indispensably
requisite to complete his character: I have fought a good fight, I have finished my course, I have
kept the faith. It is the uniform declaration of the Almighty to all the sons of men, that it is no
easy thing to be a Christian, but that through much tribulation we must enter into the kingdom
of God. We wrestle not with flesh and blood, but with principalities and powers, with the rulers
of the darkness of this world, with spiritual wickedness in high places. Our combat does not
endure only for a little, nor is our security the reward of a few hours of steady opposition, but
almost every step we take through the wilderness of life exposes us to some new attack; we are
often assaulted by all the deceivableness of unrighteousness, and through the whole of life we
maintain an unceasing struggle. Nor are all our enemies open and declared. Equally dangerous
are our secret foes, these insidious passions which lodge within us, ever ready to catch at the
bribes of an alluring world, and to open for it a secret passage to the heart. Thus surrounded
with dangers on every hand, how absolutely necessary is it to be strong, to quit ourselves like
men, to brace the mind with firmness and vigour, to keep the attention constantly directed to
every quarter from which we may be assaulted? Thanks be to God, however, we are not left to
struggle alone: there is an omnipotent grace which gives strength to the feeble. The law of the
Christian dispensation is this: We are commanded to labour with as vigorous efforts as if the
whole success of that work depended on ourselves alone, and, at the same time, with the
humility and diffidence of a mind conscious of its own imbecility, and sensible of the necessity of
Divine grace to render all its endeavours effectual. The man who is thus disposed has no reason
to dread the greatest dangers: He who is with thee is greater than he who is against thee: the
Lord is thy life and thy salvation, whom shalt thou fear? The Lord is the strength of thy life, of
whom shalt thou be afraid? The sacred influence of His grace shall continually descend to guide
thy doubtful steps, to invigorate every languid effort, to teach thy hands to war and thy fingers to
fight, and to crown thee with final success and triumph.

III. Which leads us naturally to turn our thoughts, in the third place, TO THAT BLESSED AND
GLORIOUS REWARD, SPECIFIED IN THE TEXT, by the expression of a crown of righteousness. This
expression has an evident allusion to those crowns bestowed by the ancients on brave and
intrepid warriors; to those marks of honour and respect by which they were wont to distinguish
particular feats of valour. It intimates to us that high and splendid triumph which shall be at last
conferred on the faithful and undaunted servants of the Most High God; that ineffable dignity
which shall be bestowed on them in the day of Christs appearance; and recalls to our thoughts
that most interesting period when the Judge of all the earth shall descend with ineffable pomp
and majesty, with the voice of the archangel, and with the trump of God. How great, O God, is
that goodness which Thou hast laid up for them that serve Thee, and wrought for them that fear
Thy name before the sons of men. Thou shalt hide them for ever in the secret of Thy pavilion;
Thou shalt defend them from the strife of tongues, and from the pride of men. Such honour shall
all the saints of God possess; such shall be the reward of the steady friends of Jesus. Thus
blessed shall they be who are found holy and undefiled in the world; they shall have a right to
the tree of life; they shall enter through the gate into the city, and reign with Jesus for ever and
ever.

IV. Our last observation is founded on the declaration in the text, THAT THIS HONOUR SHALL
BE CONFERRED ON THOSE AND THOSE ALONE, WHO LOVE THE APPEARANCE OF JESUS. Shall the
treasures of Divine grace ever be prostituted to enrich the unworthy? or, shall the impious man
ever be raised to that happiness which he hath always despised? No, the decree hath passed, a
decree which shall never be reversed, that unless we are renewed in the spirit of our minds we
cannot enter into the kingdom of heaven. This decree is no arbitrary law; it is founded in nature;
it is implied in the very reason of things, that none but the pure in heart are qualified for
relishing the pleasures of that immortal inheritance. For, what is heaven? Not a total alteration
of state, but reason, and every pious and virtuous disposition dilated and expanded to its highest
pitch. What are the immortal joys which it contains but the security, the increase, and the
perfection of virtue? (J. Main, D. D.)

Sayings of Christians at the end of life

Rev. J. Newton, who lived to a good old age, used to tell his friends in his latter days, I am
like a parcel packed up and directed, only waiting for the carrier to take me to my destination.
When Dr. Wardlaw was visited by Norman McLeod in his dying hour, and was asked by him if
he could not wish, like Enoch, to escape the pains of death, No, he said, most touchingly, I
would enter heaven by the way that Jesus went. I die no more, were the exultant words of old
Dr. Redford, as he fell down in death. The Rev. Dr. Punshon, working and suffering, fulfilled a
sort of double life until his Divine Master called him home. Then, in deeply reverent tones,
looking upward, he said, with a firm voice, Christ is to me a bright reality. Jesus! Jesus! What
a moment for his beloved wife when she saw a smile of rapture on his face, then marked him
bow his weary head, and enter into the rest eternal!
Readiness for death
Sir John Burgh, a brave soldier, who received a mortal wound in the Isle of Rees, and being
advised not to fear death, but to prepare himself for another world, answered, I thank God I
fear not death; these thirty years together I never rose out of my bed in the morning, that ever I
made account to live till night.
Contrasted deaths
There is one more point of tremendous reminiscence, and that is the last hour of life, when we
have to look over all our past existence. What a moment that will be! I place Napoleons dying
reminiscence on St. Helena beside Mrs. Judsons dying reminiscence in the harbour of St.
Helena, the same island, twenty years afterwards. Napoleons dying reminiscence was one of
delirium--
Tete darmee
Head of the Army. Mrs. Judsons dying reminiscence, as she came home from her
missionary toil and her life of self-sacrifice for God, dying in the cabin of the ship in the harbour
of St. Helena, was, I always did love the Lord Jesus Christ. And then she fell into a sound sleep
for an hour, and woke amid the songs of angels. I place the dying reminiscence of Augustus
Caesar against the dying reminiscence of the Apostle Paul. The dying reminiscence of Augustus
Caesar was, addressing his attendants, Have I played my part well on the stage of life? and
they answered in the affirmative, and he said, Why, then, dont you applaud me? The dying
reminiscence of Paul the apostle was, I have fought a good fight, I have kept the faith;
henceforth there is laid up for me a crown of righteousness, which the Lord the righteous Judge
will give me in that day, and not to me only, but to all them that love His appearing. Augustus
Caesar died amid pomp and great surroundings. Paul uttered his dying reminiscence looking up
through the wall of a dungeon. God grant that our dying pillow may be the closing of a useful
life, and the opening of a glorious eternity. (T. De Witt Talmage.)

Death a departure
It is the most melancholy circumstance in the funerals of our Christian friends, when we have
laid their bodies in the dark and silent grave, to go home and leave them behind; but, alas I it is
not we that go home and leave them behind; no, it is they that are gone to the better home, and
have left us behind. (Matthew Henry,)

Bishop Ken in life and death

Nothing could be more beautiful than Kens life. His days at Longleat are amongst the
treasured memories of one of Englands fairest spots; and his last journeys derive a tender
pathos from the singular fact of his carrying his shroud in his portmanteau--he remarking that it
might be as soon wanted as any other of his habiliments. He put it on himself some days
before the last; and in holy quietness and peace, his death was as beautiful as his life. (J.
Stoughton, D. D.)

Passing on the torch

Bengel says that Paul was about to deliver up to Timothy before his decease the lamp or torch-
light of the evangelical office. Bengel alludes, remarks Dr. James Bryer, to the ancient torch-
races of the , in which the torch was handed by the runners from hand to
hand.
Carrying on the battle
A brave soldier in the day of battle, if he hears that a regiment has been exterminated by the
enemys shot and shell, says, Then those of us that survive must fight like tigers. There is no
room for us to play at fighting. If they have slain so many, we must be more desperately valiant.
(C. H. Spurgeon.)
The time of my departure is at hand.

A last look-out

I. OUR DEPARTURE. We loose our cable, and bid farewell to earth, it shall not be with
bitterness in the retrospect. There is sin in it, and we are called to leave it; there has been trial in
it, and we are called to be delivered from it; there has been sorrow in it, and we are glad that we
shall go where we shall sorrow no more. There have been weakness, and pain, and suffering in
it, and we are glad that we shall be raised in power; there has been death in it, and we are glad to
bid farewell to shrouds and to knells; but for all that there has been such mercy in it, such
lovingkindness of God in it, that the wilderness and the solitary place have been made glad, and
the desert has rejoiced and blossomed as a rose. We will not bid farewell to the world, execrating
it, or leaving behind us a cold shudder and a sad remembrance, but we will depart, bidding
adieu to the scenes that remain, and to the people of God that tarry therein yet a little longer,
blessing Him whoso goodness and mercy have followed us all the days of our life, and who is
now bringing us to dwell in the house of the Lord for ever. But if I have had to speak in a
somewhat apologetic manner of the land from which we depart, I shall need to use many
apologies for my own poor talk about the land to which we are bound. Ah, whither goest thou,
spirit loosened from thy clay--dost know? Whither goest thou? The answer must be, partly, that
we know not. None of us have seen the streets of gold of which we sang just now; those harpings
of the harpers, harping with their harps, have never fallen on these ears; eye hath not seen it, ear
hath not heard it; it is all unrevealed to the senses; flesh and blood cannot inherit it, and,
therefore, flesh and blood cannot imagine it. Yet it is not unknown, for God hath revealed it unto
us by His Spirit. Spiritual men know what it is to feel the spirit, their own new-born spirit, living,
glowing, burning, triumphing within them. They know, therefore, that if the body should drop
off they would not die. They feel there is a life within them superior to blood and bone, and
nerve and sinew. They feel the life of God within them, and none can gainsay it. Their own
experience has proven to them that there is an inner life. Well, then, when that inner life is
strong and vigorous, the spirit often reveals to it what the world of spirits will be. We know what
holiness is. Are we not seeking it? That is heaven--perfect holiness is heaven. We know what
peace means; Christ is our peace. Rest--He gives us rest; we find that when we take His yoke.
Rest is heaven. And rest in Jesus tells us what heaven is.

II. THE TIME OF OUR DEPARTURE, though unknown to us, is fixed by God--unalterably fixed; so
rightly, wisely, lovingly settled, and prepared for, that no chance or haphazard can break the
spell of destiny.

III. THE TIME IS AT HAND. In a certain sense, every Christian may say this; for whatever
interval may interpose between us and death, how very short it is! Have you not all a sense that
time flows faster than it did? In our childish days we thought a year was quite a period of time, a
very epoch in our career; now as for weeks--one can hardly reckon them! We seem to be
travelling by an express train, flying along at such a rate that we can hardly count the months.
Why, the past year only seemed to come in at one door and go out at the other; it was over so
soon. We shall soon be at the terminus of life, even if we live for several years; but in the case of
some of us, God knows of whom, this year, perhaps this month, will be our last.
 1. Is not this a reason for surveying our condition again? If our vessel is just launching, let us
see that she is seaworthy. It would be a sad thing for us to be near departing, and yet to
be just as near discovering that we are lost. I charge every man and woman within this
place, since the time of his departure may be far nearer than he thinks, to take stock, and
reckon up, and see whether he be Christs or no.
2. But if the time of my departure be at hand, and I am satisfied that it is all right with me, is
there not a call for me to do all I can for my household?
3. Let me try to finish all my work, not only as regards my duty to my family, but in respect
to all the world so far as my influence or ability can reach.
4. If the time of our departure is at hand, let it cheer us amid our troubles. Sometimes, when
our friends go to Liverpool to sail for Canada, or any other distant region, on the night
before they sail they get into a very poor lodging. I think I hear one of them grumbling,
What a hard bed! What a small room! What a bad look-out! Oh, says the other,
never mind, brother; we are not going to live here; we are off to-morrow. Bethink you
in like manner, ye children of poverty, this is not your rest. Put up with it, you are away
to-morrow.
5. And if the time of my departure is at hand, I should like to be on good terms with all my
friends on earth.
6. If the time of my departure is at hand, then let me guard against being elated by any
temporal prosperity. Possessions, estates, creature comforts dwindle into insignificance
before this outlook.
7. Lastly, if the time of our departure is at hand, let us be prepared to bear our testimony.
We are witnesses for Christ. Let us bear our testimony before we are taken up and mingle
with the cloud of witnesses who have finished their course and rested from their labours.
Let us work for Jesus while we can work for Him. (C. H. Spurgeon.)

The dying Christian

It is recorded of one of our most distinguished British essayists, that he addressed to an
irreligious nobleman these solemn words, I have sent for you that you may see how a Christian
can die. Many critics have thought that the apostles request to Timothy, Do thy diligence to
come shortly unto me, was prompted by a desire not only to have his companionship in the
time of tribulation, but to impart religious counsel, and above all, that he might be a witness of
the last moments of his aged father in Christ, the apostle. Whatever difference of opinion may be
entertained of Addisons saying to the nobleman, who can doubt the wisdom and piety of Pauls
wish?

I. LIFE PRESENT, OR THE APOSTLES REFLECTIONS ON DYING. How calm his mind! Whilst our
views and feelings may be altered by the nearness of the last enemy, to Paul it seemed the same
whether death was dimly seen in the distance, or the interval be measured by a single step. The
words, I am now ready to be offered probably contain an allusion to the heathen custom of
pouring wine and oil on the head of the victim when about to be offered in sacrifice. The apostle
felt himself to be as near to death as that very victim; every preparation having been made, he
only had to await the fatal blow. How could such a man fear death when for years he had been a
living sacrifice in the service of his Master, and was now awaiting death as the consummation
of the sacrifice? The other figure is not less beautiful. The apostle had hitherto felt himself
bound to the present world as a ship to its moorings, but now anchor was to be weighed,
fastenings to be loosened, and sails to be unfurled. But though the vast, the boundless ocean
stretched out before him, he felt himself to be no mere adventurer--a Columbus going in search
of an undiscovered land. Though known only by report, he knew that the report of this new
world was not the speculation or idle conjecture of man. Thus, elsewhere, he is found saying,
having a desire to depart [to loose cable] and to be with Christ, which is far better. How does
the repetition of these figures show that his feelings were not transient impulses, but the settled
habits of his mind. How intelligent was this confidence! His was not the peace of ignorance, or
of a perverted view of the mercy of God. Here was his assurance of a triumph over the last foe, I
know whom I have believed, and am persuaded that He is able to keep that which I have
committed unto Him against that day. And is there not something sublime in this state of
mind? What a contrast does it present even to some of those cases of supposed religions
triumph over death which men of the world have quoted from classic antiquity, For what was it
that made the apostle so resigned, so willing, so longing to meet death? Was it a feeling of
misanthropy from the base treatment he had received from his fellow creatures, including even
his professed friends? Was it disappointed ambition, the world refusing him its laurels? Was it
anxious suspense from being in prisons and deaths oft? Was it the infirmity of old age, drying up
all the sources of the enjoyment of life? Whilst these may be the secret motives which have urged
many men of the world to desire departure, no such selfishness was enthroned in the apostles
breast, as you may learn from his reflections: For I am in a strait betwixt two, having a desire to
depart, and to be with Christ, which is far better. We are confident, I say, and willing rather to
be absent from the body and to be present with the Lord.

II. Let us look at life past; or, the apostles retrospect.

1. Here is life reviewed in reference to its conflicts. Life is not only a race, but a conflict--not
only a stretching forward for the prize, but one continuous struggle with besetting foes: it
calls not only for activities, but resistance. Say you this is a repulsive view of religion? We
reply, is not self-denial necessary for success in all the departments of life? Is it not,
moreover, as salutary as indispensable? Instead of complaining of this battle of life, ask
yourselves if the self-knowledge thereby obtained, the opportunity afforded for the
development of graces, the vigour given by exercise to every virtue, be not more than a
compensation?
2. Life is here reviewed in reference to the individual sphere of active duties. We might here
propose several questions. Is a man sent into the world by his Creator only to follow out
his own inclinations, or is he in any sense born to the fulfilment of some great end in the
kingdom of Gods providence? We might ask again if the individual believer sooner or
later may not find out his particular vocation, and arrive at some satisfactory conclusion
as to what end he was born, or for what cause he came into the world. Do not wants,
gifts, counsels of friends, oft unmistakably point to the work assigned by the Disposer of
all things? Will not the prayer, Lord, what wilt Thou have me to dot be answered, so
that the suppliant shall be able to say, This is my course. If, then, there is a course
prescribed by Divine providence for each of us, is it not our interest as well as our
obligation to pursue it?
3. Life is here reviewed in reference to religious beliefs, or our fidelity to truth. By the word
faith here is meant the Christian religion, so called because it is a revelation made to
mans faith; the righteousness of God is revealed from faith to faith. But all cannot say,
I have kept the faith. Could Phygellus, or Hermogenes, or Hymenaeus, utter such
words? The patience and the faith of the saints are often severely tried, and blessed are
they of whom it was said, Here are they that keep the faith of Jesus. If any think lightly
of adherence to the faith, let them ponder over the deathbed confession of one who had
swerved from the truth. It seemed, says a writer in the Quarterly Review, that Hume
received a religious education from his mother, and early in life was the subject of strong
and hopeful religious impressions; but as he approached to manhood they were effaced,
and confirmed infidelity succeeded. Maternal partiality, however alarmed at first, came
to look with less pain upon this declaration, and filial love and reverence seem to have
 been absorbed in the pride of philosophical scepticism: for Hume now applied himself
with unwearied, and, unhappily, with successful efforts, to sap the foundation of the
mothers faith. Having succeeded in this dreadful work, he went abroad into foreign
countries, and, as he was returning, an express met him in London with a letter from his
mother, informing him that she was in a deep decline, and would not long survive. She
said she found herself without any support in her distress; that he had taken away that
source of comfort upon which in all cases of affliction she used to rely, and that now she
found her mind sinking into despair: she did not doubt that her son would afford her
some substitute for her religion; and conjured him to hasten home, or at least send her a
letter containing such consolations as philosophy can afford a dying mortal. Hume was
overwhelmed with anguish, hastened to Scotland, travelling night and day, but before he
arrived his mother had expired. Is it nothing, then, to hold fast the form of sound
words, and, on a dying bed, to exclaim, I have kept the faith?

III. LET US NOTICE LIFE TO COME, OR THE APOSTLES SUBLIME ANTICIPATIONS. The race was
nearly run, the conflict was well-nigh ended; it now only remained that the crown should be
bestowed. The crown was to be one of righteousness. Not that the apostle felt he could claim it,
for he who styled himself less than the least of all saints would be the first to cast his crown at
the feet of the Royal Redeemer, exclaiming, Thou alone art worthy; but it was called a crown
of righteousness because won in the cause of righteousness, and conferred upon him by One
who is not unrighteous to forget your work and labour of love, which ye have showed towards
His name. In every age the attainment of a crown has been the summit of human ambition. For
it, usurpers have dethroned monarchs--warriors have stood in the breach--navigators have
defied the fury of the deep--philosophers have strained intellect night as well as day; for it the
foot-racer, and the boxer, and the charioteer have endured severest bodily discipline--all--all
reaching after the goal of worldly honour, all trying to distance their competitors--all dissatisfied
with the present, and reaching to that which is before. Now Christianity addresses such
aspirants, and points them to something better, to crowns purer, brighter, and more enduring.
But what may be the crowns which the Lord the righteous Judge shall bestow, we shall not
venture to describe. Sure we are, they are not merely symbols of sovereignty, or ensigns of
victory, or tokens of national gratitude to earthly benefactors. The conqueror there will not be
crowned with olives, or parsley, or any other such fading leaves. It will not consist in the praises
of men, or worldly elevation above the millions of our fellow-creatures. It will not be awarded for
human merit, nor will the wearer be conscious of any feeling of claim: the weight of his glory will
rather weigh him down. It will not be of such a character as shall endanger his holiness, or that
shall afterwards require a thorn in the flesh lest the victor should be exalted above measure. It
will not be the joy and rapture of an hour, awakened by the excitement of the novelty, to be
followed by ennui and disappointment. It will not awaken envy among the millions of the
glorified, but rather raise higher joy as they see one wearing a more brilliant diadem than the
rest. The crown will consist in nothing that will divert the mind from the Eternal All, and cause
it to seek satisfaction in self. The real joy will be that it has been awarded by Gods own Son,
placed on the brow by His own hand--that it will reflect higher glory on the Giver--that it will be
prostrated at His feet. In a word, the honour will consist in the presence and favour and likeness
of God. But we pause and tremble, lest we should darken counsel by words without knowledge.
We must wait until we wear it, before we shall fully understand the words--a crown of life--a
crown of glory--a crown that fadeth not away--a crown of righteousness. (J. S. Pearsall.)

Ready for home

I. AS A DEPARTURE TO ANOTHER COUNTRY. As when the ship puts to sea, it is for the purpose of
sailing to another port, so Paul looked forward to death as a departure for another country.
The sailor does not leave the port with the prospect of an eternal cruise in unknown seas, or for
the purpose of ultimately losing himself somewhere in some mysterious, undefined nothing.

II. AS A DEPARTURE TO A BETTER COUNTRY. He was willing to sail. Now Paul was no
misanthrope, who had become so sick of human society that he longed to be rid of it. He was not
weary of life. Then why did he wish to go? Was he amongst those eternal grumblers who
themselves do all the howling, and then complain that the world is a howling wilderness? By
no means! His desire to depart was not because this was bad, but because that was better; not
because he had had enough of Christian society and Christian service--that was good--but
because he wished to be with Christ, which was infinitely preferable.

III. AS A DEPARTURE TO A BETTER COUNTRY, WHICH WAS HIS HOME. Paul compared himself to a
sailor who, lying in a foreign port, was awaiting orders to sail for home. Such a man, though in a
land of pleasure and plenty, would sit and long to be away. As he thought of friends beloved
across the sea, he would count the weeks and days when he hoped to see them once again. Not
unlike this are the Christians dreams of heaven.

IV. AS A DEPARTURE FOR HOME, THE TIME OF WHICH WAS FIXED. The time of my departure is
at hand. The Psalmist says, My times are in Thy hand. My times!--that is, all my future is
with God. He knows--
1. When I shall depart.
2. Whence I shall depart.
3. How I shall depart.
Two Cistercian monks in the reign of Henry VIII. were threatened, before their martyrdom, by
the Lord Mayor of that time, that they should be tied in a sack, and thrown into the Thames.
My lord, answered one, we are going to the kingdom of heaven; and whether we go by land or
water is of very little consequence to us. So our thoughts should be fixed on the goal rather than
on the path by which it is reached; on the rest that remains rather than on the toil through which
it is obtained.

V. AS A DEPARTURE FOR HOME, THE TIME OF WHICH WAS NEAR. The time of my departure is at
hand. The sailor, lying in a foreign port, with his cargo complete, his sails bent, and the wind
fair for home, contemplates with joy the fact that the day is near when the order will come to bid
him sail. Thus Paul waited for death. To him the disease, or the accident, or the martyrdom,
would be but as the postman who brought the letter--the letter for which he longed with
unutterable desire.

VI. AS A DEPARTURE FOR HOME, FOR WHICH HE WAS PERFECTLY READY. I am now ready, said
he. And so he was. As one by one he saw the cords being unloosened which bound him to this
world--as loved ones were taken away--as sickness, disease, or age told him that the time was at
hand when he was to depart, he viewed the whole with the complacent satisfaction of the sailor
who sees his vessel being unmoored to sail for home. (W. H. Burton.)

Joy of a faithful minister in view of eternity

I. The character of a faithful minister.

1. He loves the gospel which he preaches.
2. He does not shun to declare all the counsel of God, but endeavours to preach the gospel as
 fully and as plainly as possible.
3. He will uniformly and perseveringly perform the self-denying duties of his office, which
are of a less public nature, but of no less importance, than his ministrations on the
Sabbath. In visiting the sick and the dying, he will deal plainly as well as tenderly with
them. Whenever he is called to converse with persons about the state of their minds,
whether they are in stupidity, distress, or doubt, he will not daub with untempered
mortar, nor endeavour to comfort those who ought not to be com forted, tie will contend
earnestly for the faith which was once delivered unto the saints.

II. What reasons he may have to rejoice in the near prospect of eternity.
1. He has good reason to rejoice that he chose the work of the ministry in preference to any
other employment in life. The most useful employment must be allowed to be the most
important and desirable.
2. He has good reason to rejoice in the close of life and in the view of eternity, that God has
enabled him to be faithful.
3. He has good reason to rejoice in the close of his ministry, because God has given him
assurance that all his faithful labours shall produce some valuable and important effects,
either sooner or later.
4. He has good ground to rejoice when the time of his departure is at hand, because God has
promised him an ample reward for all his sincere services. (N. Emmons, D. D.)

A Christians death

I. The importance of preparation for our departure.

1. This is the last and closing scene of human life.
2. How serious a thing it is to die.
3. Because disease and the period introductory to our dissolution are special seasons given
to us in which to glorify God and bring credit to religion.
4. This is the last opportunity we have of doing anything for God, for the Church, for our
families, and for the world.

II. The manner in which a Christian should die.

1. Amidst the darkness, languor, and pain of a sick bed, a Christian man ought to engage in
com mending the ways of God and religion to those about him. The words of dying saints
have been called living oracles; and so they should be.
2. We should then attend to the duty of exhorting others who are walking in the ways of the
Lord.
3. We ought to commend ourselves and others to God in the devout exercise of prayer.
4. In the exercise of strong faith. (A. Waugh, D. D.)

Calmness in death--its philosophy

I. A soul-absorbing interest in the great cause of universal truth and benevolence.

II. An accurate conception of what death really is to the good.

III. Delightful memories of the manner in which he had spent his life.
 IV. A soul-enrapturing vision of the future into which he was about entering. (Homilist.)

Good-bye to the world

The way out of this world is so blocked up with coffin, and hearse, and undertakers space, and
screwdriver, that the Christian can hardly think as he ought of the most cheerful passage in all
his history. We hang black instead of white over the place where the good man gets his last
victory. We stand weeping over a heap of chains which the freed soul has shaken off, and we say,
Poor man! What a pity it was he had to come to this. Come to what? By the time people have
assembled at the obsequies, that man has been three days so happy that all the joy of earth
accumulated would be wretchedness beside it; and he might better weep over you because you
have to stay, than you weep over him because he has to go. Paul, in my text, takes that great clod
of a word, death, and throws it away, and speaks of his departure, a beautiful, bright,
suggestive word, descriptive of every Christians re]ease. Now, departure implies a starting-
place, and a place of destination. When Paul left this world, what was the starting-point? It was
a scene of great physical distress. It was the Tullianum, the lower dungeon of the Mamertine
prison. The top dungeon was bad enough--it having no means of ingress or egress hut through
an opening in the top. Through that the prisoner was lowered, and through that came all the
food, and air, and light received. It was a terrible place, that upper dungeon; but the Tullianum
was the lower dungeon, and that was still more wretched, the only light and the only air coming
through the roof, and that roof the floor of the upper dungeon. It was there that Paul spent his
last days on earth, and it is there that I see him to-day, in the fearful dungeon, shivering, blue
with cold, waiting for that old overcoat which he had seat for up to Troas, and which they had
not yet sent down, notwithstanding he had written for it. Oh, worn-out, emaciated old man,
surely you must be melancholy. No constitution could endure this and be cheerful; but I press
my way through the prison until I come up close to where he is, and by the faint light that
streams through the opening I see on his face a supernatural joy, and I bow before him and I
say, Aged man, how can you keep cheerful amid all this gloom? His voice startles the darkness
of the place as he cries out, I am now ready to be offered, and the time of my departure is at
hand. Hark! what is that shuffling of feet in the upper dungeon? Why, Paul has an invitation to
a banquet, and he is going to dine to-day with the King. Those shuffling feet are the feet of the
executioners. They come, and they cry down through the hole of the dungeon, Hurry up, old
man. Come, now, get yourself ready. Why, Paul was ready. He bad nothing to pack up. He had
no baggage to take. He had been ready a good while. I see him rising up, and straightening out
his stiffened limbs, and pushing back his white hair from his creviced forehead, and see him
looking up through the hole in the roof of the dungeon into the face of his executioner, and hear
him say, I am now ready to be offered, and the time of my departure is at hand. Then they lift
him out of the dungeon, and they start with him to the place of execution. They say, Hurry
along, old man, or you will feel the weight of our spear. Hurry along. How far is it, says Paul,
we have to travel? Three miles. Oh, three miles is a good way for an old man to travel after
he has been whipped and crippled with maltreatment. But they soon get to the place of
execution--Acquae Salvia--and he is fastened to the pillar of martyrdom. I see him looking up in
the face of his executioner, and as the grim official draws the sword, Paul calmly says, I am now
ready to be offered, and the time of my departure is at hand. One sharp, keen stroke, and Paul
does go to the banquet, and Paul does dine with the King. What a transition it was I From the
malaria of Rome to the finest climate in all the universe--the zone of eternal beauty and health.
From shipwreck, from dungeon, from the biting pain of the elm-wood rods, from the sharp
sword of the headsman, he goes into the most brilliant assemblage of heaven, a king among
kings, multitudes of the sainthood rushing out and stretching forth hands of welcome; for I do
really think that, as on the right hand of God is Christ, so on the right hand of Christ is Paul, the
second great in heaven. He changed kings likewise. Before the hour of death, and up to the last
moment, he was under Nero, the thick-necked, the cruel-eyed, the filthy lipped. But the next
moment he goes into the realm of Him whose reign is love, and whose courts are paved with
love, and whose throne is set on pillars of love, and whose sceptre is adorned with jewels of love,
and whose palace is lighted with love, and whose lifetime is an eternity of love. When Paul was
leaving so much on this side the pillar of martyrdom to gain so much on the other side, do you
wonder at the cheerful valedictory of the text, The time of my departure is at hand? Now, why
cannot all the old people of my congregation have the same holy glee as that aged man had? You
say you most fear the struggle at the moment the soul and body part. But millions have endured
that moment, and why may not we as well? They got through with it, and so can we. Besides this,
all medical men agree in saying that there is probably no struggle at all at the last moment--not
so much pain as the prick of a pin, the seeming signs of distress being altogether involuntary.
But you say, It is the uncertainty of the future. Now, child of God, do not play the infidel. After
God has filled the Bible till it can hold no more with stories of the good things ahead, better not
talk about uncertainties. But you say, I cannot bear to think of parting from friends here. If
you are old, you have more friends in heaven than here. Besides that, it is more healthy there for
you than here, aged man; better climate there than these hot summers, and cold winters, and
late springs; better hearing; better eyesight; more tonic in the air; more perfume in the bloom;
more sweetness in the song. I remark again: all those ought to feel this joy of the text who have a
holy curiosity to know what is beyond this earthly terminus. And who has not any curiosity
about it? A man, doomed to die, stepped on the scaffold, and said, in joy, Now in ten minutes I
will know the great secret. One minute after the vital functions ceased, the little child that died
last night knew more than Jonathan Edwards, or St. Paul himself before they died. Friends, the
exit from this world, or death, if you please to call it, to the Christian is glorious explanation. It is
demonstration. It is illumination. It is sunburst. It is the opening of all the windows. It is
shutting up the catechism of doubt and the unrolling of all the scrolls of positive and accurate
information. I remark again: we ought to have the joy of the text, because leaving this world we
move into the best society of the universe. You see a great crowd of people in some street, and
you say, Who is passing there? What general, what prince, is going up there? Well, I see a great
throng in heaven. I say, Who is the focus of all that admiration? Who is the centre of that
glittering company? It is Jesus, the champion of all worlds, the favourite of all ages. (T. De Witt
Talmage, D. D.)

Presentiment of death
In one of his last letters Livingstone wrote, During a large part of this journey I had a strong
presentiment that I should never live to finish it. It is weakened now as I seem to see the end
towards which I have been striving looming in the distance. This presentiment did not interfere
with the performance of any duty: it only made me think a great deal more of the future state of
being.
Unconscious sense of the end of life
Churchill, in the unfinished Journey, the last fragment found among his papers, showed a
strange unconscious kind of sense of being near his end. He calls it the plain unlaboured
Journey of a Day, and closes with the line--I on my journey all alone proceed! The poem was
not meant to close here, but a greater Hand interposed. That line of mournful significance is the
last that was written by Churchill! (Timbs.)

Welcoming death
Of Bradford it is said, that when the keepers wife said to him, Oh, sir, I am come with heavy
tidings--you are to be burnt tomorrow; taking off his hat and laying it upon the ground, and
kneeling and raising his hands, he said, Lord, I thank Thee for this honour. This is what I have
been waiting for, and longing for. (W. Jay.)
Byron and St. Paul--a contrast
For a contrast of worldly despair with Christian confidence at the end of life, compare with the
words of Paul in 2Ti 4:6-8 the following, which are reckoned the last verses of Byrons pen:--
My days are in the yellow leaf,
The flowers, the fruits of love are gone;
The worm, the canker, and the grief,
Are mine alone.
The fire that on my bosom preys
Is lone as some volcanic isle,
No torch is lifted at its blaze
A funeral pile!
(J. E. B. Tinling, B. A.)
I have fought a good fight.--
The holy war

I. The two armies.

1. The army of the saints.
(1) Their Captain-General is the Lord Jesus Christ.
(2) The officers are the ministers of Christ, and all who are active and useful in His
service.
(3) The soldiers are the saints.
(4) The enlisting--conversion.
(5) The uniform--the graces of the Spirit, and the robe of righteousness.
(6) The armour--helmet of salvation, etc.
(7) The instruction of the young soldiers--Bible.
(8) The allies--angels.
2. The army of the enemy.
(1) Generals--sin, Satan, and world.
(2) Soldiers--the wicked.
(3) Allies--evil spirits.

II. The battle.

1. What kind of a battle?
(1) A good battle.
(2) A hot battle.
(3) A very profitable battle.
(4) A battle that must be constant.
2. Where fought? Whole world.
3. When shall it be finished? At death for each individual soldier; at the day of judgment for
the whole army.

III. The victory.

 1. Is certain.
2. Shall be held in ever-lasting remembrance. (A. Fletcher, D. D.)

Moral warfare
1. It is lawful sometimes to speak of those gifts and graces which God hath given us, that we
may comfort and quicken others by our example.
2. The sweetest songs of the saints have been towards their last ends. The sun shines
sweetliest when it is setting, the wine of the spirit is strongest in the saints when they are
drawing to an end. His motions are quickest when natural motions are slowest; as we see
in Moses his swan-like song (De 31:1-30; De 32:1-52; De 33:1-29.), and David how
sweetly doth he sing a little before he dies of Gods mercies to himself, of the covenant of
free grace which God had made with him, and His judgments on the sons of Belial (2Sa
22:1-8). Joshua dying, how sweetly doth he exhort the people to obedience by setting
before them the mercies of God (Jos 24:1-33.). All Christs sayings are excellent, but none
so sweet and comfortable as those which He delivered a little before His death. Wicked
men when they die they set in a cloud, and like the going out of a candle they leave a
stench behind them: as their bodies, so their names rot and stink when they are dead and
gone. As wicked men grow worse and worse and their last days are their worst, so good
men grow better and better, and their last days are their best; having but a little time to
live in the world, they are willing to leave it with a good savour.
3. The sweet resent which a good conscience hath of a well-spent life is matter of singular
comfort and rejoicing in death.
4. Every faithful Christian is a spiritual soldier.
(1) In war there is watching, soldiers must stand on their guard continually for fear of a
surprisal to the loss of all.
(2) In warring there must be arming, another man may go unarmed, but he that is a
soldier must be armed.
(3) He must have skill and knowledge how to manage his weapons, his hands must be
taught to war and his fingers to fight.
(4) Courage and valour. Even Rabshakeh could say counsel and strength are for war (2Ki
18:20). Policy and power are very requisite for a soldier.
(5) In respect of hardship a soldier must be a hardy man.
(6) In respect of obedience. A soldier is under the most absolute command of any man.
He must obey and not dispute the commands of his commander to whom by oath he
is bound to be faithful.
(7) In respect of order. In war there is much order. Soldiers must keep rank and file, they
must abide in that place and keep on that ground on which their commander sets
them.
(8) In respect of their unsettled abode. A soldier whilst he is in actual service hath no
settled abode, but he is always either marching, charging, watching, fighting, lying in
his tent for a night or two and is gone.
(9) A soldier must attend the wars, he must forsake house, land, wife, children and other
lawful delights (for a time at least), and give up himself to his martial affairs; he
cannot work and war, follow a trade and fight too; but he must wholly devote himself
to his military employment that he may please his commander.
(10) In respect of unity, soldiers must be unanimous. United forces prevail much, but if
soldiers be divided and mutiny they ruin themselves.
 (11) Lastly, In respect of activity a soldiers life is a laborious life, they are cut out for
action, they must never be idle. Now, the Lord will have us all to fight for these
reasons:
1. For the greater manifestations of His own glory. He could deliver His people without
fighting, but then the glory of His wisdom, power and goodness in their preservation and
deliverance would not be so perspicuous to the world; nor His justice in downfall of His
enemies be so apparent to all.
2. For the good of His people, hereby He exerciseth their graces and keeps them from
rusting. Virtue decays if it have not some opposite to quicken it, and draw it out; hereby
also He proves their valour and makes it more apparent to others. The skill of a pilot is
not known till a storm, nor the valour of a soldier till the day of battle.
3. To make us long for our rest in heaven.
4. This spiritual fight is a good fight. His not warring after the flesh, but a spiritual, holy,
honourable war (2Co 10:3-4).
It is a good fight in nine respects.
1. Of the author.
2. The man.
3. The matter.
4. The manner.
5. The end.
6. The armour.
7. The issue.
8. The fellow-soldiers.
9. The reward.
It is a great comfort to be an old soldier of Christ. Men cashier old decrepit men out of their
camps; but the older soldiers we are in Christs Church the better and the more acceptable to
Him. (T. Hall, B. D.)

The good fight

A general retrospect of Christian life may fill the soul with rejoicing at the end of life. It is the
life that men live that is the evidence that they are fit to die. As against a selfish, sordid life the
gleams of a lately-inspired hope are but doubtful evidences. A consciousness of imperfection and
of sins need not dim the hope that men have, nor the triumph that they express in their last
hours--nay, it may increase as the sufferings of a campaign lend added lustre to the victory. So,
as one glances back and sees how the grace of God sustained him in all the imperfections of a
long life, so one may at last be bold to affirm his fidelity and safety and become prophetic of that
which is before him. For every man that is born and lives is building; and the builder invariably
must hew. For the material of which character is built, as of houses, is either wood or clay,
unfitted; and the clay must be moulded, and the brick must be burned, and the carpenter must
hew the log, and there will be heaps of chips wherever there has been skilful work. But when at
last the mansion stands out in all its fair proportions, and its scaffolding is removed, and the
chips and uncleanliness are all taken away, that is what men look at; and he would be a woeful
workman that should go, after he has completed his building, to count his chips and all the
fragments of stone, lime, and litter. That is indispensable to this process of unbuilding in this life
of character, as it is in external dwellings. It is said of Michael Angelo by one of his biographers
that when the sacred enthusiasm seized him he went at a statue with such vengeance and vigour,
that in one hour he cast off more stones that a workman could carry away in several hours; and
Paul was sometimes like that in the vigour with which he was emancipating the true spirit within
himself, he had made a good life. He had lived it. He stood therefore in the consciousness: I am
a completed man. No matter how long I was in building; no matter what the dealing was by
which I was brought where I am now, I have fought a good fight, I have kept the faith, and I
know that there is laid up for me the crown. This was a glorious confidence; the rational
certainty that our purposes and fulfilments are not inconsistent with the true humility nor with
the realisation that we are saved by grace. Paul looked forward. I have fought a good fight; I
have finished my course; I have kept the faith; henceforth--manacled, abandoned, as he
elsewhere shows himself to have been; the poorest man in creation, the most unfortunate,
stripped and barren--henceforth, he cries, from out of his weary prison, there is for me--not
captivity--there is for me a throne, a crown, and a sceptre. I am a monarch. Some men have
said this when bereft of reason; but here is a man in the use of his highest reason that is able to
say, A crown is laid up for me; and as he looked up he could well say, in his thought: O,
crown, wait! I am coming for thee; it is mine; no one shall take it from me; wait for me. I have
a crown laid up for me--a crown of righteousness which the Lord, the righteous Judge, shall give
to me that day. What is a crown but a sign of eminence, of glory, and of power? What is a crown
of righteousness but a crown that is made up of all the elements that constitute righteousness? It
was the sum total of all the highest conditions and fruits of his very nature, and the nature was
of Divine origin and likelihood. He had the vision of pre-eminent manhood; a glorified love; a
glorified conscience; a glorified sympathy, with all that ordains one to the nobler condition of
being laid before Him, and all was expressed in that crown of righteousness. A monarch, and
my monarchy lies in the glorification of my whole nature, for I shall be as the Lord. Here was
no anticipation of hoping that he should get to heaven somehow. There was certainly no
intimation that he expected to escape into heaven so as by fire. He had no idea of sleeping a
thousand years, or ten thousand years, and then appearing in glory. The vision was before him,
near at hand, and the step off the platform of this earth was to be a step on to the pavement of
heaven. How the elements of grandeur exist in this life! You are the crown-builders, you that are
living for Christ and for heaven. No one that was ever disengaging gold from the quartz would
ever see in it those miracles of art that at last shall be made out of it. We are creating, in this life,
the material for our crown, for all the things in the soul that are of their nature and tendency
Divine--every thorough impulse to the right, every impulse that is willing to sacrifice a present
pleasure for the sake of higher joy of purity and nobility--all would seem to us to be the
scattering of grace in our lives; they are, all of them, flakes of gold; they are, all of them, the
material of which crowns are made, and men, in this life, are caged eagles, that, looking out on
the sun and heavens, know that they would fly, but they have not room to spread their wings.
Ten thousand intimations, ten thousand aspirations, struggling desires, and longings are
breaking in the hearts of men, and, because they cannot execute them and bring them forth to
real action in this life, they are not dead. In the early spring the root and the bud are checked
and held back. They are not an nihilated; they wait. The rose is sealed up and cannot deliver
itself, but it is the rose; and the root that dimly throws the evidence of itself above the ground is
itself, though it cannot yet develop itself. But by and by, when soft southern rains and sweet suns
begin to beam, week after week, the little garden breaks out into blossom. And in this life, where
we are checked and hindered and tempted over much, where we find that we cannot carry out
our best purposes, and are failing on the right and on the left, the attempts to do it are so many
attempts to bud and blossom, but the sun is not warm enough yet. But when, by and by, the Sun
of Righteousness shall arise with healing on its beams upon our liberated selves, we shall break
forth into the full glory of the kingdom of God. (H. W. Beecher.)

A noble career

I. Splendid achievements in regard to the duties of life.

 1. Victorious soldiership.
(1) His behaviour was good.
(2) His cause was good.
(3) His Leader was good.
(4) His armour was good.
(5) His victory was good.
2. The successful athlete.
(1) Ambition.
(2) Self-denial.
(3) Concentration.
(4) Perseverance.
3. The faithful steward, lie had--
(1) embraced,
(2) lived,
(3) spread,
(4) defended the truth.

II. Great tranquillity in regard to the trials of life.

1. His knowledge of them.
(1) Of their honours--To be offered. Martyrdom.
(2) Of their nearness--Is at hand.
2. His preparedness for them--Ready.
3. His benefit by them--Departure.

III. Glorious expectation in regard to the reward of life.

1. In value it will be the highest possible. Crowns.
2. In principle it will be the most indisputable. Crown of righteousness.
3. In bestowal it will be the most honourable.
(1) Given by the Highest Being.
(2) On the most august occasion.
(3) In association with the most distinguished company. (B. D. Johns.)

Pauls review of his life

I. The past filled him with satisfaction.

1. He had been a warrior. And his contest was with no phantom or abstraction; not with a
mere principle of evil, employed without will or intelligence, but with a real enemy. Paul
evidently acted continually under the impression that he was in an enemys country,--
that he was watched by an invisible foe, resisted by a being mightier than priest or
prince. He recognised a terrible unity in sin--an energy and ubiquity which are angelic.
He considered himself an officer in an army which has regiments contending in
battlefields far away from this earth. Pauls enemy was Gods enemy. He had no quarrels
of ambition, or revenge, or covetousness, or pride, to settle. His eye was fixed on the
prince who led the revolt in heaven, and had brought it down to earth. Against him Paul
 proclaimed an open and uncompromising war--a war of extermination; and he extended
it to everything that enlisted under Satan. Hence it began in his own heart, against the
traitors long entertained there; and with them he proclaimed an unrelenting war.
2. He had been a racer, also. What was the goal? It was, to attain and accomplish the highest
ends man can seek; the highest personal perfection consistent with being on earth;
attaining, as he styles it, to the resurrection of the dead; the exalting Christ among
men; the leading men to him; the confirmation of the Churches in their faith; the leaving
behind him writings which should be the means of glorifying God, edifying His people,
and converting men, to the end of time. He had aimed at these achievements; and, by the
grace of God, he had accomplished them.
3. He had been a steward. His life presented in this aspect a trust discharged. I have kept
the faith.

II. A FUTURE FILLED WITH BLESSEDNESS. He had honoured his Redeemer, and he knew that
Christ would honour him. He looked for a crown. It has been a common thing in the worlds
history to contend for a crown. The Christian hero here stands on the level of the earthly hero.
But, when we come to compare the nature of these respective crowns, the character of their
conflicts, and the umpires to whom the warriors look, the Christian rises to an elevation
infinitely above the earthly hero. There is nothing selfish in the war, the victory, or the
coronation. (E. N. Kirk, D. D.)

Paul the hero

I. Here is a man whose entire being is under THE SUPREMACY OF CONSCIENCE. With other men
con science often has theoretical supremacy; with St. Paul its reign was actual. Other men may
waver and fluctuate in their obedience to its behests; St. Paul is held to this central power as
steadily as the planets to the sun. There was no sham about this man. What he seemed to be,
that he was. What he declared to another, that his inmost soul commended as truth and attested
to its own secret tribunal.

II. His life was also under the dominion of another regnant power--THE SUPREMACY OF AN
OVERMASTERING PURPOSE. Every man needs the inspiration of a great purpose and a great
mission to lift him above the pettiness and cheapness which are the bane of ordinary lives. Some
great undertaking, with an element of heroism and moral sublimity in it, the very contemplation
of which quickens the blood and fires the soul and awakens an ever-present sense of the dignity
and significance of life- this is an essential condition of all great achievement. Such an inspiring
purpose and ennobling work stirred the heart and stimulated the powers of St. Paul. Though
nothing low had previously ruled or influenced him, it happened to him- as it has to many
another man at his conversion--that the supreme purpose of life was formed in that supreme
hour when the transforming touch of the Divine hand was felt upon the soul, and lifes sublime
work opened before the clarified vision.

III. But the supremacy of conscience and of a great purpose are not sufficient in themselves
alone to produce such a character and such a life as St. Paul presents for our study. To these two
ruling forces must be added another--greater than either, and co-ordinate with both--THE
SUPREMACY OF AN ALL-CONQUERING FAITH. Christ to him was not a myth, not merely the
incomparable Teacher of Galilee, not the theoretic and historic Saviour of men; He was infinitely
more than that, the ever-present Partner of his life, the unfailing Source of his strength. His faith
perpetually saw this personal Jesus, felt the warm beating of His loving heart, heard His sacred
voice in solemn command or inspiring promise, and walked with Him as with an earthly friend.
As well separate the spirit from the body, the beating heart from the respiring lungs, as separate
this inspired apostle from this inspiring Christ. Anything is possible to such a man. Indeed, it is
no longer a question of human ability at all, but of human co-operation with the Divine Christ-
the natural man giving the supernatural agency full play and power. (C. H. Payne, D. D.)

I have finished my course.--

The Christians course

I. We are to consider the way or path in which the Christian is to run.

1. The way in which the Christian is to run is a way of faith in our Lord Jesus Christ.
2. The way the Christian is to run is a way of holiness (Psa 119:32; 1Th 4:7). Christians, in
proceeding on this course, do it not with the same life and vigour; some appear cold and
indifferent, whilst others are quick and lively; some make great advances, whilst others
go on by slow degrees. Some begin the heavenly race soon, in the bloom of life, whilst
others loiter till towards the evening of their days.

II. We now come to consider how we are to run, that we may finish our course with
advantage.
1. That we may run the Christian race well, it is necessary that we cast off every weight.
2. We must begin and continue in a dependence upon Christ.
3. We must run with patience, courage, and resolution.
4. We must be watchful and diligent. Be upon your guard, Christian, the way you run is
difficult, and it is attended with many snares and temptations.
5. We must keep pressing forward and persevere to the end of our course. You may meet
with many discouragements, but still keep on, the further you go, the less ground
remains to be trod, therefore let not your hearts be troubled.

III. The encouragement Christians have to run this race.

1. There is a glorious crown before us.
2. He that begins aright shall at length certainly finish his course.
3. Every one that finishes his course shall as surely receive the prize. To conclude, with some
improvement of the point.
(1) The further-we proceed in our text, the more we see the difficulty of the Christian life,
and the vanity of their hopes who content themselves with a mere form.
(2) How foolish are all those that run after perishing enjoyments, and neglect the prize
of immortality.
(3) What arguments are there for running this race.
(4) How should every one that has begun this race rejoice in the encouragements that
have been offered. (S. Hayward.)

The finished race

To this end we must run--
1. Rightly.
2. Speedily.
3. Patiently.
 4. Cheerfully.
5. Circumspectly.
6. Resolutely.
7. Perseveringly. (T. Hall, B. D.)

Best at last
In our Christian course it is but too generally and too truly observed, that as we grow older we
grow colder; we become more slack, remiss, and weary in well doing. The reverse ought to be the
case, for the reason assigned by the apostle when stirring up his converts to vigour and zeal and
alacrity: he says, For now is our salvation nearer than when we believed. In a race the push is
made at last. (Bishop Horne.)

I have kept the faith.--

Keeping the faith
What does St. Paul mean by the faith which he has kept? Is he rejoicing that he has been true
to a certain scheme of doctrine, or that he has preserved a certain temper of soul and spiritual
relationship to God? For the term faith is a very large one. There can be no doubt, I think, that
he means both, and that the latter meaning is a very deep and important one, as we shall see.
But this term, the faith, did signify for him, beyond all doubt, a certain group of truths, all
bound together by their common unity of source and unity of purpose. Paul was too wise and
profound not to keep this always in sight. That there must be intellectual conceptions as the base
of strong, consistent, and effective feeling is a necessity which he continually recognises; and the
faith which he is thankful to have kept is, first of all, that truth which had been made known to
him and to the Church by God. The first thing, then, that strikes us is that, when Paul said that
he had kept the faith, he evidently believed that there was a faith to keep. The faith was a body of
truth given to him, which he had to hold and to use and to apply, but which he had not made
and was not to improve. We want, then, to consider the condition of one who, having thus
learned and held a positive faith, continues to hold it--holds it to the end. He keeps the faith. We
need not confirm our thought to St. Paul. An old man is dying, and as he lets go the things which
are trivial and accidental to lay hold of what is essential and important to him, this is what
comes to his mind with special satisfaction: I have kept the faith. The true faith which a man
has kept up to the end of his life must be one that has opened with his growth and constantly
won new reality and colour from his changing experience. The old man does believe what the
child believed; but how different it is, though still the same. It is the field that once held the
seed, now waving and rustling under the autumn wind with the harvest that it holds, yet all the
time it has kept the corn. The joy of his life has richened his belief. His sorrow has deepened it.
His doubts have sobered it. His enthusiasms have fired it. His labour has purified it. This is the
work that life does upon faith. This is the beauty of an old mans religion. His doctrines are like
the house that he has lived in, rich with associations which make it certain that he will never
move out of it. His doctrines have been illustrated and strengthened and endeared by the good
help they have given to his life. And no doctrine that has not done this can be really held up to
the end with any such vital grasp as will enable us to carry it with us through the river, and enter
with it into the new life beyond. And again, is it not true that any belief which we really keep up
to the end of life must at some time have become for us a personal conviction, resting upon
evidence of its own? I know, indeed, how much a merely traditional religion will inspire men to
do. I know that for a faith which is not really theirs, but only what they call it, their fathers
faith, men will dispute and argue, make friendships and break them, contribute money,
undertake great labours, change the whole outward tenor of their life. I know that men will
suffer for it. I am not sure but they will die to uphold a creed to which they were born, and with
which their own character for firmness and consistency has become involved. All this a
traditional faith can do. It can do everything except one, and that it can never do. It can never
feed a spiritual life, and build a man up in holiness and grace. Before it can do that our fathers
faith must first by strong personal conviction become ours. And here I think that, rightly seen,
the culture of our Church asserts its wisdom. The Church has in herself the very doctrine of
tradition. She teaches the child a faith that has the warrant of the ages, full of devotion and of
love. She calls on him to believe doctrines of which he cannot be convinced as yet. The tradition,
the hereditation of belief, the unity of the human history, are ideas very familiar to her, of which
she constantly and beautifully makes use. And yet she does not disown her work of teaching and
arguing and convincing. She cannot, and yet be true to her mission. She teaches the young with
the voice of authority; she addresses the mature with the voice of reason. And now have we not
reached some idea of the kind of faith which it is possible for a man to keep? What sort of a
creed may one hold and expect to hold it always, live in it, die in it, and carry it even to the life
beyond?
1. In the first place, it must be a creed broad enough to allow the man to grow within it, to
contain and to supply his ever-developing mind and character. It will not be a creed
burdened with many details. It will consist of large truths and principles, capable of ever-
varying applications to ever-varying life. So only can it be clear, strong, positive, and yet
leave the soul free to grow within it, nay, feed the soul richly and minister to its growth.
2. And the second characteristic of the faith that can be kept will be its evidence, its proved
truth. It will not be a mere aggregation of chance opinions. The reason why a great many
people seem to be always changing their faith is that they never really have any faith.
They have indeed what they call a faith, and are often very positive about it. They have
gathered together a number of opinions and fancies, often very ill-considered, which
they say that they believe, using the deep and sacred word for a very superficial and
frivolous action of their wills. They no more have a faith than the city vagrant has a home
who sleeps upon a different door-step every night. And yet he does sleep somewhere
every night; and so these wanderers among the creeds at each given moment are
believing something, although that something is for ever altering. We do not properly
believe what we only think. A thousand speculations come into our heads, and our minds
dwell upon them, which are not to be therefore put into our creed, however plausible
they seem. Our creed, our credo, anything which we call by such a sacred name, is not
what we have thought, but what our Lord has told us. The true creed must come down
from above, and not out from within. (Bp. Phillips Brooks.)

On keeping the faith

I. What is meant by keeping the faith.

1. It may signify that we firmly believe the doctrines God has revealed, and steadfastly
maintain them. We read of a faith once delivered to the saints (Jude 1:3). These,
therefore, coming from God are certainly worthy of our credit, deserve our notice, and
ought to be steadfastly maintained by us.
2. The expression signifies that we faithfully observe the vows and engagements we have
brought ourselves under, to our glorious Master, and hold on with integrity and
constancy in His service.

II. The necessity and importance of keeping the faith.

1. It is the distinguishing characteristic of a real Christian. That profession that is not set
upon good principles will never hold.
 2. In keeping the faith, the Christians comfort is greatly promoted. The glorious doctrines of
faith are of the most excellent nature; they abundantly recompense the Christian in his
steady belief of and attachment to them, by the unspeakable supports they yield in every
circumstance and station of life.
3. Keeping the faith is necessary to promote the honour of Christ, and to secure the
Christian from those errors and snares to which he stands exposed.
4. Without a steadfast perseverance in the faith our hopes of heaven are vain and deceitful.
Perseverence in the faith does not entitle us to eternal life, but there is no eternal life
without it. A word or two of improvement.
(1) Is keeping the faith the distinguishing character of a Christian? Then how few are
there in the present age. The honours of the world lead away some, the sensualities of
life ensnare others.
(2) Is perseverance in the faith the character of a real Christian? How melancholy must
their state be who never yet set forward in the ways of God.
(3) Is it so important to keep the faith? Then let us seriously examine our own hearts
concerning it. (S. Hayward.)

Guarding the faith

I. THE PRECIOUSNESS OF THAT WHICH HE HAD KEPT. He was the emissary of the great Physician,
who had but one remedy, one panacea for the one radical disease of man. In Rome he said, I
am not ashamed of the gospel of Christ, for it is the power of God unto salvation unto every one
that believeth, to the Jew first, and also to the Greek. In Corinth he would say, The Jews
require a sign, and the Greeks seek after wisdom; but we preach Christ crucified, to the Jews a
stumbling-block, and to the Greeks foolishness; but to them that are called, both Jews and
Greeks, Christ the power of God, and the wisdom of God. In Galatia he would say, God forbid
that I should glory save in the Cross of our Lord Jesus Christ, whereby the world is crucified
unto me, and I unto the world.

II. THE STRENUOUSNESS WITH WHICH HE HAD GUARDED IT. Think you that he had no
difficulties with which to cope? Was there to him no maze in Providence, no labyrinth which he
found it impossible to track and thread? Providence in many of its movements was to him, as to
us, an impenetrable mystery; but still he kept the faith. Think you that he found no difficulties
in comprehending the dispensations through which God had manifested Himself to man; and
that the wonder never rose up in his mind how it was that thousands of years had to pass away
before the incarnation of the Son of God and the redemption of the Cross? He must have been
less than man, or greatly more than man, if he could have sounded this depth; but still he kept
the faith.

III. HIS SUCCESS IN GUARDING THE FAITH. How he kept it he does not tell us here; but we catch
glimpses, here and there, of the secret of his power. He kept it on his knees, kept it when he
prayed night and day with tears. And be sure there is no faith, no true faith, no faith that will
hold a man firm, which can be kept apart from fellowship with God. We can keep a creed
without Divine help--we can keep a creed through the force of prejudice- through the force of
obstinacy--through the force of ignorance--through the force of custom and social sanction--
through the force of policy. To keep a creed is the easiest thing in the world, for it can lie, made
up and dead, in some undisturbed chamber of the brain. But oh! to keep a faith is far from easy;
for a faith to be a faith at all must be living, and if it be living, it must meet the onset of a
thousand circumstances by which it will be tested. It will be tested by the influence of our
obstinate corruption--it will be tested by the temptations of the world, by its maxims and
customs--it will be tested by promises of advantage if only we will be faithless to our profession--
it will be tested by changes in our circumstances, whether they be from poverty to wealth, or
from wealth to poverty--it will be tested by those strange aspects of providence which bewilder
at times the strongest minds, and make their feet almost to slip--it will be tested by the
indifference or lukewarm ness of those around us. Happy the man who brings his faith through
all these things. He is like a fire-safe, which guards its treasure unhurt, amid the flames which
have raged around it in vain. (E. Mellor, D. D.)

Martyrdom
To die for truth is not to die for ones country, but for the world. (J. P. Richter.)

Keeping the faith

When Bernard Palissy, the inventor of a kind of pottery called Palissy ware, was an old man,
he was sent to the French prison known as the Bastille because he was a Protestant. The king
went to see him, and told him he should be set free if he would deny his faith. The king said. I
am sorry to see you here, but the people will compel me to keep you here unless you recant.
Palissy was ninety years old, but he was ashamed to hear a king speak of being compelled, so he
said, Sire, they who can compel you cannot compel me! I can die! And he remained in prison
until he died.
St. Paul keeping the faith
Paul kept the faith at Autioch, even when the infatuated crowd attempted to drown his voice
with their clamour, and interrupted him, contradicting and blaspheming. He kept the faith at
Iconium, when the envious Jews stirred up the people to stone him. He kept the faith at Lystra,
when the fate of Stephen became almost his, and he was dragged, wounded and bleeding,
outside the ramparts of the town, and left there to languish, and, for aught they cared, to die. He
kept the faith against his erring brother Peter, and withstood him to the face, because he was to
be blamed. He kept the faith when shamefully treated at Philippi, and made the dungeon echo
back the praises of his God. He kept the faith at Thessalonica, when lewd fellows of the baser
sort accused him falsely of sedition. He kept the faith at Athens, when, to the worlds sages, he
preached of Him whom they ignorantly worshipped as the unknown God. He kept the faith at
Corinth, when compelled to abandon that hardened and obdurate city, and to shake off the dust
from his garment as a testimony against it. He kept the faith at Ephesus, when he pointed his
hearers not to Diana, but to Jesus Christ as their only Saviour. He kept the faith at Jerusalem,
when stoned by the enraged and agitated mob--when stretched upon the torturing rack, and
bound with iron fetters. He kept the faith at Caesarea, before the trembling, conscience-stricken
Felix, when he reasoned of righteousness, temperance, and judgment to come. He kept the faith
before Agrippa, and, by his earnestness, compelled the king to say, Almost thou persuadest me
to be a Christian; and even in the closing hours of life, when the last storm was gathering over
his head, when lying in the dark and dismal Roman cell, he wrote these triumphant words, I am
now ready to be offered, and the time of my departure is at hand. 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 given me at that day. (J. R. Macduff.)

Keeping the faith

The apostle kept the faith. But does not the faith keep the man? It does; yet only as he keeps it.
The battery keeps the gunners only as they stand to the guns. The fort keeps the garrison, yet
only as they guard its walls. Never was a time when fidelity on guard was more needed than
now, when the sappers are approaching the citadel of the faith, and there is treason in the camp
of heaven- men in Christs uniform, having been so deceived by successful crime, and so blinded
by dalliance with mammon as to give utterance and organisation to the shameless sentiment
that the prosperity of a community can be built upon sin. It is a true soldiers business to guard
the faith. The Roman sentinel that was exhumed at Pompeii, grasping his spear, perished rather
than desert his post. He wears the immortality of earth. But he that guards the faith, when dug
out of the forces that overwhelm him while he stands his ground, shall inherit the immortality of
God, and walk with warrior feet the streets of gold, a living king over a lofty realm. (J. Lewis.)

A crown of righteousness.--
The crown of righteousness

I. Let us consider THE PRIZE THE APOSTLE HAD IN VIEW, a crown of righteousness. Royalty is
the highest pitch of human grandeur. Those that wear earthly crowns have got to the very
summit of earthly honour, and are in that station in which centres all worldly glory and
happiness. What an idea is this similitude designed to give us then of that glorious world, where
every saint wears an unfading, incorruptible and immortal crown?
1. This crown consists of perfect and everlasting righteousness. The sparks of this crown are
perfect holiness and a conformity to God.
2. This crown was purchased by the righteousness of Jesus Christ. It cost a valuable price,
and therefore is of inestimable worth.
3. We come to the possession of this crown in a way of righteousness. Its being purchased
for us does not lay a foundation for our slothfulness, sin and security.

II. Consider THE PERSON BY WHOM THIS CROWN IS BESTOWED, AND HIS CHARACTER AS A
RIGHTEOUS JUDGE. This illustrious person is everywhere represented to be our Lord Jesus Christ.
Thus, Act 17:31. Christ is the appointed person, and He is every way fitted for the great and
important work, He being God as well as man: He is absolutely incapable of committing the
least mistake or error. And He is a righteous judge. He will display His righteousness in the last
sentence that He will pass upon every creature.

III. Consider WHEN THIS CROWN SHALL BE COMPLETELY POSSESSED AND BE FULLY GIVEN. It is
here said to be given at that day, viz.: The day of Christs appearance to judge the world.

IV. Consider THE PERSONS TO WHOM THIS CROWN SHALL BE GIVEN. To all those who love His
appearing. The apostle was one of that happy number. They love His appearing, for then every
enemy will be vanquished. (S. Hayward.)

The heavenly crown assured

This assurance is--
1. Attainable.
2. Tenable.
3. Desirable. (T. Hall, B. D.)

The crown of righteousness

I. THE REWARD. It is described as a crown of righteousness; and, without question, such a

phrase conveys the idea of some thing exquisitely pure, brilliant, and honourable. The crown is
the reward of a conqueror; the righteousness is the diadem of deity Himself. And yet we cannot
deny that it would be difficult to follow the idea into detail, and keep unimpaired its interest and
its beauty. There is something indefinite in the phraseology, if we wish to ascertain from it the
precise character of the recompense. When, however, we turn to the Being, by whom the
recompense will be bestowed, and find Him described as the Lord, the righteous Judge, we
may gain that precision of idea which is not elsewhere to be procured. For we should never
forget that, by our thoughts and actions, we lie exposed to Gods righteous indignation. And
from this we may proceed to another fact. We require you to observe that a surprising change
must have been effected ere a sinner can dwell with anything of delight on the title now under
review. We press on you the truth, that if the crown is to be bestowed by the hands of the Lord,
the righteous Judge, the recipient must have been the subject of a great moral revolution; for he
is not only to be acquitted, he is actually to be recompensed. The bliss of an angel may be great,
the splendour of an angel may be glorious; but it was not for angels that Jesus died, it was not
for angels that Jesus rose. There will be for ever this broad distinction between the angels and
the saints. The angels are blessed by the single right of creation; the saints by the double right of
creation and redemption. Who, then, can question that the portion possessed by saints will be
more brilliant than that possessed by the angels?

II. THE TIME AT WHICH THE CROWN SHALL BE BESTOWED. It must be that day when, with the
cloud for His chariot, the archangels trump for His heraldry, and ten thousand times ten
thousand spirits for His retinue, the Man of Sorrows shall approach the earth, and wake the
children of the first resurrection. And from this we conclude that St. Paul did not expect the
consummation of his happiness at the very instant of his departure from the flesh. He knew,
indeed, that to be absent from the body is to be present with the Lord; he knew that in the
transition of a moment the prison dungeon would be exchanged for the palace, the turmoil of
earth for the deep rapture of peace which never ends; but he knew also that the crowning time of
the saints shall not precede the second coming of their Lord. The crown, indeed, was prepared,
but then it was laid up. It should never be forgotten, that the resurrection of the body is
indispensable to the completeness of happiness. If it be not, the whole scheme of Christianity is
darkened, for the Redeemer undertook to redeem matter, as well as spirit.

III. THE PERSONS ON WHOM THE CROWN SHALL BE BESTOWED. There is nothing more natural to
man, but nothing more opposed to religion, than selfishness. He who has earthly riches, may
desire to keep them to himself; he who has heavenly, must long to impart them to others. It is an
exquisitely beautiful transition, which St. Paul here makes, from the contemplation of his own
portion, to the mention of that which is reserved for the whole company of the faithful: not to
me only, but unto all them also that love His appearing. He could not gaze on his own crown,
and not glow with the thought, that myriads should share the coronation. Ye wish to ascertain
whether ye be of those who love His appearing. Take these simple questions, and propose them
to your hearts, and pray of God to strengthen you to give faithful answers. Do ye so hate what is
carnal that it would be delightful to you to be at once and for ever set free from the cravings of
earthly desires? Do ye so long to be pure in thought, in word, and in deed, that you feel that
perfection in holiness would be to you the perfection of happiness? But, finally, if we would win
the crown of righteousness which is spoken of by St. Paul, we must use the means. (H. Melvill,
B. D.)

The crown of righteousness

The crown of righteousness is a crown whereof righteousness is the material. This crown is of
the same fabric and texture as that which it should decorate; it is a crown whose beauty is moral
beauty, the beauty not of gold or precious stones, but of those more precious, nay, priceless
things which gold and gems can but suggest to us, the beauty of justice, truthfulness, purity,
charity, humility, carried to a point of refinement and of high excellence, of which here and now
we have no experience. Once and once only was such a crown as this worn upon earth, and when
it was worn to human eyes it was a crown of thorns. It may seem to be a difficulty in the way of
this statement that the happiness is said elsewhere to consist in the beatific visions--that is to
say, in the complete and uninterrupted sight of God, whom the blessed praise and worship to all
eternity. We know we shall be like Him, for we shall see Him as He is. But what is it that
makes this vision of God the source of its promised happiness? What is it in God that will chiefly
minister to the expected joy? Is it His boundless power? Is it His unsearchable wisdom? Will
they cry for ever, Almighty, Almighty, Almighty, or All-knowing, All-knowing, All-knowing?
Will they, do they not say, without fatigue, without desire for change, Holy, holy, holy? And
why is this? Because essentially God is a moral being, and it is by His moral attributes that He
perfectly corresponds to, and satisfies the deepest wants in our human nature. The crown of
righteousness means a share, such as it is possible for a creature to have in Gods essential
nature, in His justice, His purity, and His love; since while we can conceive of Him, had He so
willed it, as never having created the heavens and the earth, we cannot, we dare not, think of
Him, in any relation with other beings as other than just, true, loving, merciful--in other words,
as other than holy. He is, indeed, Himself, the crown of righteousness, the crown with which
He rewards the blessed, and there is no opposition between the idea of such a crown and the
beatific vision. They are only two different accounts of that which is in its essence the same. The
crown of righteousness! Some crown or other, I apprehend, most men are looking for, if not
always, yet at some time in their lives; if not very confidently, yet with those modified hopes
which regard it as possibly attainable. Human nature views itself almost habitually as the heir
apparent--of some circumstances which are an improvement on the present. An expectation of
this kind is the very condition of effort in whatever direction, and no amount or degree of proved
delusion would appear permanently to extinguish it. But the crowns which so many of us hope
may be laid up for us somewhere, and by some one--what are they? There is the crown of a good
income in a great mercantile community like our own. This is the supreme distinction for which
many a man labours without thought of anything beyond. And closely allied to this is another
crown--the crown of a good social position. I have made great efforts, tempered with due
discretion; I have finished the course which has appeared to bring me unbounded pleasure, but
which has really meant incessant weariness. I have observed those laws of social propriety,
which are never to be disregarded with impunity; and so henceforth there awaits me an assured
position, in which I indeed may be reviled, but from which I cannot be dislodged--a position
which society cannot but award, sooner or later, to those who struggle upward in obedience to
her rules. And, then, there is the crown of political power. I have fought against the foes of my
party or my country; I have finished a course of political activity which has borne me onwards to
the end. I have kept to my principles, or I have shown that I had reason to modify or to abandon
them; henceforth there is laid up for me a crown of political influence which is almost from the
nature of the case independent of office, and which a great country will never refuse to those
who served it long and have served it well. And once more there is the crown of a literary
reputation. I have had a hard time of it; I have finished what I proposed to it; I have been true
to the requirements of a great and exacting subject; henceforth there is reserved for me the rare
pleasure of a reputation which wealth and station cannot command, and which envy cannot take
away; henceforth I have a place in the great communion of the learned, those elect minds in
whom genius is wedded to industry, and whose works are among the treasures of the human
race. Here are the crowns, or some of them, for which men toil and with which are they not
seldom rewarded. But do they last? As we get nearer death, the exaggerations of self-love cease
to assert themselves; we see things more clearly as they really are; we distinguish that which
lasts from that which passes; we understand the immense distinction between all the perishable
crowns and the crown of righteousness. That crown does not pass. It is laid up, it is set aside
for its destined wearer by the most Merciful Redeemer, who is also the Eternal Judge, and who
watches with an unspeakable, tender interest each conqueror as he draws nearer and nearer to
the end of his earthly course, and as, in the name of the great redemption, he dares to claim it.
(Canon Liddon.)

A crown of righteousness
If I had three things to wish, I should wish for Pauls threefold crown.
1. The crown of grace, a great measure of grace to do Christ much service.
2. His crown of joy, a great measure of joy to go through with that service.
3. The crown of glory which he was here assured of.
In the words we have first the concluding particle, henceforth, lastly, as for that which
remains.
1. A crown is not given till the victory be gained (chap. 2:5).
2. It notes the perpetuity of the glory, incorruptible, never fading crown (2Pe 1:4; 1Co 9:24).
3. It notes the perfection of it, as the crown compasseth the head on every side; so there is
nothing wanting in this crown of life. So the saints in glory shall be crowned with
goodness when all the faculties of the soul and members of the body shall be perfect and
filled with glory.
4. It represents to us the dignity of the saints and the glory of their reward. They are all
kings and shall be crowned. The day of judgment is their coronation day.
Of righteousness--
1. Because it is purchased for us by the righteousness of Christ. By His perfect righteousness
and obedience He hath merited this for us.
2. In respect of His promise, His fidelity bindeth Him to perform it. God hath promised a
crown of life to such as serve Him sincerely (Jam 1:12; 1Jn 2:25; Rev 2:10; Rev 3:21).
3. It may be called a crown of righteousness, because it is given only to righteous men, and
so it showeth who shall be crowned, and what is the way to it; but not for what merits or
desert of ours it is given. (T. Hall, B. D.)

The crown of righteousness

It is not the diadem of noble, prince, or king, but the wreath of victory for those who have
contended (See Mat 11:12). This crown can never fit the brows of the indolent, the lover of ease,
the self-indulgent man of the world who acquiesces in Christian doctrines and Christian
customs, whether of worship or social life, because he shuns the trouble of inquiry and of choice.
To contend, to strive, to fight is the first condition of conquering, even as the conqueror alone
can win the crown. Who, in that day, will deem the contest too hard when he has received the
crown? Then, again, it is the crown of righteousness; and righteousness is the square and the
perfection of all moral character and virtue, moulded and shaped by Christs Spirit after Christs
example. Therefore, only that stage of character in which feeling, desire, choice and motive are
genuine and pure, can be expressed by this word. This fabric of righteousness thus inwrought
into the man himself will receive its topstone from Christ. No bye ways, no short cuts lead to
heaven, only the narrow way of righteousness. (D. Trinder, M. A.)

A crown without cares

The royal life which Paul anticipated in heaven will not only be a life of dignity, and power,
and grandeur, but it will be all that, without any of the disagreeable concomitants which earthly
royalty has to experience. In this world greatness and care are twins. Crowns more commonly
prove curses than blessings to those who wear them. Isaac, the son of Comnenus, one of the
most virtuous of eastern rulers, was crowned at Constantinople in 1057. Basil, the patriarch,
brought the crown to him surmounted with a diamond cross. Taking hold of the cross, the
Emperor said, I, who have been acquainted with crosses from nay cradle, welcome thee; thou
art my sword and shield, for hitherto I have conquered with suffering. Then taking the crown in
his hand he added. This is but a beautiful burden, which loads more than it adorns. The crown
of the triumphant Christian is a crown of righteousness, which will neither oppress the head,
afflict the heart, nor imperil the life of any that receive it. (J. Underhill.)

Historic crowns
Napoleon had a magnificent crown made for himself in 1804. It was this crown that he so
proudly placed upon his head with his own hands in the cathedral of Notre Dame. It is a jewelled
circle, from which springs several arches surmounted by the globe and cross, and where the
arches join the circle there are alternately flowers and miniature eagles of gold. After his
downfall, it remained in the French Treasury until it was assumed by another Bonaparte, when
Napoleon

III. made himself Emperor in 1852. It is now in the regalia of France, which have only just
been brought back to Paris from the western seaport to which they were sent for security during
the Prussian invasion, just as the Scottish regalia were sent to Dunnottar. If we may judge from
some of the German photographs of the Emperor William, the crown of the new German Empire
is of a very peculiar shape, apparently copied from the old Carlovingian diadem. It is not a circle,
but a polygon, being formed of flat jewelled plates of gold united by the edges, and having above
them two arches supporting the usual globe and cross. Of the modern crowns of continental
Europe, perhaps the most remarkable is the well-known triple crown or Papal tiara, or perhaps
we should say tiaras, for there are four of them. The tiara is seldom worn by the Pope; it is
carried before him in procession, but, except on rare occasions, he wears a mitre like an ordinary
bishop. Of the existing tiaras, the most beautiful is that which was given by Napoleon I. to Pius
VII. in 1835. It is said to be worth upwards of 9,000. Its three circlets are almost incrusted with
sapphires, emeralds, rubies, pearls and diamonds; and the great emerald at its apex is said to be
the most beautiful in the world.
A lost crown
A lady in a dream wandered around heaven, beholding its glories, and came at last to the
crown-room. Among the crowns she saw one exceedingly beautiful. Who is this for? It was
intended for you, said the angel, but you did not labour for it, and now another will wear it.
Seeking to obtain a crown
A French officer, who was a prisoner upon his parole at Reading, met with a Bible. He read it,
and was so impressed with the contents that he was convinced of the folly of sceptical principles
and of the truth of Christianity, and resolved to become a Protestant. When his gay associates
rallied him for taking so serious a turn, he said, in his vindication, I have done no more than my
old schoolfellow, Berna dotte, who has become a Lutheran. Yes, but he became so, said his
associates, to obtain a crown. My motive, said the Christian officer, is the same; we only
differ as to the place. The object of Bernadotte is to obtain a crown in Sweden; mine is to obtain
a crown in heaven.
More crowns left
On one occasion, preaching from the text of St. Paul, I have fought a good fight, I have
finished my course, he suddenly stopped, and looking up to heaven, cried with a loud voice,
Paul! are there any more crowns there? He paused again. Then, casting his eyes upon the
congregation, he continued, Yes, my brethren, there are more crowns left. They are not all
taken up yet. Blessed be God! there is one for me, and one for all of you who love the appearing
of the Lord Jesus Christ. (Life of Father Taylor.)

A congruous crown
There is such a congruity between righteousness and the crown of life, that it can be laid on
none other head but that of a righteous man, and if it could, all its amaranthine flowers would
shrivel and fall when they touched an impure brow. (A. Maclaren, D. D.)

Preaching for a crown

The Rev. H. Davies, sometimes called the Welsh apostle, was walking early one Sabbath
morning to a place where he was to preach. He was overtaken by a clergymen on horseback, who
complained that he could not get above half a guinea for a discourse. Oh, sir, said Mr. Davies,
I preach for a crown I Do you? replied the stranger, then you are a disgrace to the cloth. To
this rude observation he returned this meek answer, Perhaps I shall be held in still greater
disgrace in your estimation, when I inform you that I am now going nine miles to preach, and
have but seven-peace in my pocket to bear my expenses out and in; but I look forward to that
crown of glory which my Lord and Saviour will freely bestow upon me when He makes His
appearance before an assembled world.
Shall give me at that day.--
St. Paul a witness for immortality
As example is better than precept, so is the man more valuable than his doctrine, when he
lives it. And when we study the apostle as he appears to us in his last written letter, we come face
to face with the exemplification in living reality of a sublime doctrine, which proves itself
stronger than adversity, animating and supporting a great soul amid circumstances which
threaten to afflict and even crush its hopes. The chains hung round his hands and feet. Death
menaced him with every approaching footstep. Only a tyrants breath stood between him and
the executioners sword. In such a moment a man is likely to be true to himself. False reckonings
are corrected, self-flatteries cease; then, if ever, he faces his real position.

I. ST. PAUL BEQUEATHS THE EXAMPLE OF A FINISHED CAREER. Labour and suffering,
threatenings and persecution, have failed to wrest from him the prize which, above all others, is
most worth keeping--the faith of God as revealed in Christ.

II. WHAT HAD HE IN THE PRESENT? A certain conviction that a treasure was, at the very
moment when he wrote, laid up in safe keeping for his future benefit. Though the Roman sword
shall soon sever the apostles wearied head from his weakened, tired body, the crown shall
survive, and he, too, who shall wear it. Death will not extinguish his being, nor bear him off into
the great stream of existences that have passed away. The followers of Auguste Comte, the so-
called Positivist, profess to hope for an immortality in the mass of human beings that follow in
our wake, as if the fact that others are living were a compensation for our dying, or as if we could
live again in those who carry on the race and profit by our example. Not so the great apostle.
There is laid up for me, for that being who has wrestled, who has fought, who has kept the faith,
the crown of righteousness, even as I am being kept to wear it.

III. HOW GRANDLY DOES THE PROSPECT OF THE FUTURE BURST UPON THE KEEN EYE OF THE
FAITHFUL WARRIOR! The hope of this crown is not a privilege of a few, still less a monopoly for
himself. Not only does he know that it is kept safe for him, but he tells the day and the manner
of its bestowal. The day of labour gives place to one of rest, strife is followed by peace, suffering
is forgotten in undying vigour of mind and body. This certainty of future recompense at the
hand of Christ, the Righteous Judge, blends with what has gone before, and adds to this legacy
all that was wanting to its completeness. The benefits of past experience, the certainty of present
conviction, and the assured hope of a righteous award in the great day of account, from One who
lives and has made His life felt in the holy strivings and faithful efforts of His redeemed servants
on earth; these form a triple cord which cannot easily be broken. (D. Trinder, M. A.)

An assured hope

I. AN ASSURED HOPE IS A TRUE AND SCRIPTURAL THING. It cannot be wrong to feel confidently in
a matter where God speaks unconditionally--to believe decidedly when God promises decidedly-
-to have a sure persuasion of pardon and peace when we rest on the word and oath of Him that
never changes. It is an utter mistake to suppose that the believer who feels assur ance is resting
on anything he sees in himself.

II. A BELIEVER MAY NEVER ARRIVE AT THIS ASSURED HOPE, WHICH PAUL EXPRESSES, AND YET BE
SAVED. A letter, says an old writer, may be written, which is not sealed; so grace may be
written in the heart, yet the Spirit may not set the seal of assurance to it. A child may be born
heir to a great fortune, and yet never be aware of his riches; may live childish, die childish, and
never know the greatness of his possessions.

III. Why an assured hope is exceedingly to be desired.

1. Because of the present comfort and peace it affords.
2. Because it tends to make a Christian an active working Christian.
3. Because it tends to make a Christian a decided Christian.
4. Be cause it tends to make the holiest Christians.

IV. Some probable causes why an assured hope is so seldom attained.

1. A defective view of the doctrine of justification.
2. Slothfulness about growth in grace.
3. An inconsistent walk in life. (Bp. Ryle.)

All them also that love His appearing:--

I. WHO THEY ARE THAT LOVE THE LORDS APPEARING:--I might answer such a question very
shortly by saying, those who are prepared for it. But who, you may ask, is the prepared
servant? I answer--he who has received that Lord as his Redeemer, who, he expects, will be his
Judge.

II. WHY THEY LOVE IT. If you had received a multitude of obligations from an unseen friend,
you would surely long to set your eyes upon him. If you heard that you were soon to meet him,
you would be pleased exceedingly; you would exclaim, Oh, come the day! And here then is a
reason why the saved sinner loves to think of the appearing of his Saviour. The very sight of his
Redeemer will be rapture to his soul. But look at the words immediately be fore our text, and
there you will see a further reason of the fact we are considering. There are we told of a prize
which the believer has to look for in the day of his Lords coming. It will be a day when the
present evil course of things will be for ever over. Again, the Lords people love the day of His
appearing, because then He will be All in All. (A. Roberts, M. A.)
The love of Christs appearance the character of a sincere Christian

I. I shall open THE CHARACTER of a sincere Christian.

1. There must be a firm persuasion, or assent of mind, upon just grounds, to the truth of this
proposition, That Christ will appear; for it is a wise and reasonable love, not a rash and
unaccountable thing. They dont love they dont know what, or without a sufficient
reason. They look for these things according to His promise (2Pe 3:13).
2. It imports earnest desire of it. This is essential to the love of anything. Love always works
by desire towards an absent good, and so it is constantly represented. Looking for the
blessed hope and glorious appearance. And to them who look for Him shall He appear
the second time. The word signifies earnest desire, looking with great expectation. The
Church is represented making this return to Christ, Behold I come quickly: Even so
come Lord Jesus (Rev 22:20). They often think it long, and are ready to say, in the
warmth of their desire, and under the sense of present burdens, Oh, when will He come!
why are His chariots so long a coming? But then it is not a rash and impatient desire, or
an impetuous, unruly passion. Though they earnestly desire it, they are content to stay
the proper season, and wait with patience notwithstanding the longest delay, and the
greatest exercise in the mean time.
3. There is pleasure and satisfaction in the expectation and hope of it. This is the nature of
love too. It is desire towards an absent object, but delight in it when present. Besides that
there is a pleasure in the desire. Now, though the appearance of Christ is a future thing,
yet the thoughts of it, and the hopes of it, are present things.
4. It is powerful and influential. The expectation of His appearance will not only give a
pleasure, but form the mind suitable to it, and direct the conduct of the life. For example,
it will engage to answerable diligence, excite to faithfulness, and promote a constant
readiness and preparation for it.

II. I shall consider THE REASONS of it, and show why sincere Christians have such a love to His
appearance.
1. With respect to Christ, who is to appear. This will be evident if you consider either His
person or His appearance itself. He is the great object of their love now. Whom having
not seen, they love, from the representations of Him in the gospel, and the benefits they
receive from Him. And how can they but love His appearance whom they so great]y love?
And His appearance will be most highly honourable to Him; for He will appear in the
state of a judge and the majesty of a king. He will then appear as He really is, and not in
disguise, or under a disadvantage. And how reasonable is the love of His appearance in
this view, as every way most honourable to Him, and the greatest display of His glory
before the world?
2. With respect to themselves. It will be every way to their advantage. Our Lord says, Thou
shalt be recompensed at the resurrection of the just: When He shall appear, they will be
like Him, and receive a crown of life.

III. THE PRIVILEGE AND BLESSING annexed to this character, and which belongs to it; the
righteous Judge will give them a crown of righteousness. Conclusion! Let us often contemplate
the appearance of Christ. This is the noblest subject of thought, and of the greatest concern to
us. The consideration of this is proper to raise our love to Him, and reconcile our minds to His
dispensations towards us.
2. The great difference between sincere Christians and other men. They love to think of His
appearance, but others dread it; they wish and long for it, but others are afraid of it, and
 wish He would never come at all, or say in scorn, Where is the promise of His coming?
3. Can we make out this character? Are we lovers of His appearance? Is it the powerful
motive to proper duty, and all suitable regard to Him?
4. How great is the Divine mercy in bestowing such a blessing upon sincere Christians. (W.
Harris, D. D.)

Loving the Second Advent

See where St. Paul places a love of the Second Advent. He was writing as Paul, the aged,
with his own crown of righteousness now full in view. But who shall share it? The rest of the
college of the apostles? Those who had fought, his good fight--run his course--and kept
his faith to the end? He stretches the bond of fellowship far higher. He makes the condition of
the attainment very simple; but perfectly definite. All that is required to get the crown, is to
love very dearly Him that brings it. There are four attitudes of mind in which we may stand
respecting the appearing of Christ. By far the worst is indifference; and that indifference may
be either the dullness of ignorance, or the apathy of the deadness of the moral feelings. The next
state is fear. There is always something very good when there is fear. It requires faith to
fear. But above fear is hope. Hope is expectation with desire; knowledge enough to be
able to anticipate, and grace enough to be able to wish it. And here the ladder is generally cut off;
but God carries it one step higher--love. Love is as much above hope as hope is above
fear--for hope may be selfish, love cannot be; hope may be for what a person gives, love
must be for the person himself. Therefore a man might deceive himself, by thinking all was right
in his soul, because he hoped for the Second Advent; but he might, after all, be set upon the
pageant; and the rest; and the reward. But to the individual that loves it, there must be
something infinitely dear in it; and that one dear thing is the Lord Jesus Christ. All Rome
hoped, for the return and the triumph of Caesar--but Caesars own child loved him.
Remember no motive concerning anything ever satisfies God, until it is the reflex of His own
motive; and Gods motive is always love. Christ will come lovingly--therefore He must be
met lovingly. But the love of Christs appearing is, evidently, not a simple idea; but one
composed of many parts. I would separate four, which four at least go to make it. The moment of
the manifestation--the original word is the epiphany--epiphany, you know, is the same as
manifestation the moment of the manifestation of Christ will be the moment of the
manifestation of all His followers. Then, perhaps, for the first time in their united strength and
beauty--declared, and exhibited, and vindicated, and admired, in the presence of the universe.
And, oh! what a subject of love is there. Some we shall see selecting and individualising us, as
they come, with the well-remembered glances of their loving smiles. But all sunny in their
sacred sweetness and their joyous comeliness. Never be afraid to love the saints too much.
Some speak as if to love Christ were one thing--but to love the saints were another thing; and
they almost place them in rivalry! But the saints are Christ. They are His mystical body, without
which Christ Himself is not perfect. Another part of the appearing--very pleasant and very
loveable to every Christian--will be the exhibition that will then be made of the kingdom and the
glory of Jesus. If you are a child of God, every day it is a very happy thought to you, that Christ
gains some honour. Only think what it will be to look all around as far as the eye can stretch, and
all is His! On His head are many crowns! His sceptre supreme over a willing world! Every
creature at His feet! His own, all-perfect His name sounded upon every lip! His love perfect in
every soul! But there is another thing after which you are always, panting--you are very jealous
over it with an exceeding jealousy. You are m the habit of tracing the ebb and flow of it every
night, with the intensest interest. I mean, the image of Christ upon your soul. Why am I not
more like Him? Does His like ness increase at all in me? When shall I be entirely conformed--no
separate will--no darkening spot upon the little mirror of this poor heart of mine, to prevent His
seeing His own perfect mind there? But now you stand before Him--in His unveiled
perfections--and you are like Him--for you see Him as He is! And if His appearing is to
appear in you, is not that cause to love Him? Therefore all His Church love Him--because then
they shall be as that sea of glass before the throne, wherein God can look and see Him self
again in their clear truth, and their holy stillness, and their unsullied brightness! But why speak
of the shadows when you will have the substance? We shall look on Him and there will not be a
feeling which ever throbbed in a bosom which will not be gratified! There will not be a desire,
which ever played before the eye, which will not be surpassed! Another mark of the believer is
that he loves the person of Christ. Others may love His work--he loves Him--for His own sake--
because He is what He is. He loves Him to be with him--to see him--to know him--to converse
with him. This fills his heart. All that is love, and it is satisfied. But, will not all other love,
that ever was loved, be as no love, to the love that will then fill the soul? (J. Vaughan, M.
A.)

A crown for all the saints

A king rejoices in his crown, not only because it is rich in gems and a symbol of power, but
because he is the only man in the kingdom who has one or who is permitted to wear one.
Suppose that some peer of the realm or some rich commoner should have a crown royal made
for himself, and should wear it in public, what would the king do? Would he be glad that there
was somebody else who possessed and was worthy of that symbol of royalty? Would he say: I
would that all my people were kings? No, indeed! That presumptuous, self-crowned subject
would either be pat in an asylum as a lunatic or in prison as a traitor. Such is the Christian spirit
in contrast with that of selfishness. Such is the joy of heaven in contrast with that of earth. Let us
see how much purer and nobler it is. The Christian spirit, so beautifully illustrated by the great
apostle when he could not think of his own without thinking also of the crowning of his
brethren, is the spirit that will fill heaven with the joy that springs from love. Would that we had
more of it here and now.

2TI 4:9-11
Come shortly unto me.

Companionship

I. HUMAN COMPANIONSHIPS ARE VERY NECESSARY. The ear thirsts for a friends voice; the heart
hungers for a friends love.

II. HUMAN COMPANIONSHIPS ARE VERY CHANGING. Changes are caused by distance, death,
depravity.

III. HUMAN COMPANIONSHIPS ARE OFTEN GREAT BLESSINGS. Luke was with Paul. Mark was to
be brought to him. Timothy was coming to him.

IV. HUMAN COMPANIONSHIPS SOMETIMES PROVE GREAT AFFLICTIONS. Demas, Alexander. Men
suffer most when wounded in the house of their friends.

V. HUMAN COMPANIONSHIPS MUST SOMETIMES FAIL US. Friends are sometimes scared by
poverty, failure, shame. Besides, companionship can do little in our intense bodily pain, mental
anguish, spiritual conflict, throes of death. (U. R. Thomas.)
The society of good men desirable
1. Personal presence is to be preferred before writing.
2. The society and help of good men is much to be desired. There is much comfort and good
to be gained thereby.
3. The strongest Christians sometimes may be helped by weaker. A Paul may stand in need
of a Timothy.
4. A minister upon weighty and just occasions may lawfully be absent from his flock for a
time.
5. We may love one friend more than another. Timothy was Pauls beloved son in the faith
(1Ti 1:2). (T. Hall, B. D.)

Best men--lessons from their life

I. The best men, in the presence of death, are not disregardful of human sympathy. Even
Christ took three disciples with Him to Gethsemane.

II. THE BEST MEN ARE SOMETIMES EXPOSED TO GREAT SOCIAL TRIALS. All of us are constantly
losing friends, from one cause or another.

III. THE BEST MEN ARE SUBJECT TO COMMON NEEDS. Men, if they are to be clothed, must
procure their own garments; if they are to be educated and informed, must use their own
faculties.

IV. THE BEST MEN ARE SOMETIMES TROUBLED BY THEIR INFERIORS. Alexander the
coppersmith. It requires no greatness to do mischief. The most contemptible characters are
always the most successful in this work. Lessons--
1. Value true friends.
2. Anticipate social desertions.
3. Do not look for miraculous interpositions to supply your needs. Do not be painfully
surprised if you have enemies. (Homilist.)

Friends in adversity
To-day Colonel C. came to dine with us, and in the midst of our meal we were entertained with
a most agreeable sight. It was a shark, about the length of a man, which followed our ship,
attended with five smaller fishes, called pilot-fish, much like our mackerel, but larger. These, I
am told, always keep the shark company, and, what is more surprising, though the shark is so
ravenous a creature, yet, let it be never so hungry, it will not touch one of them. Nor are they less
faithful to him; for, as I am informed, if the shark is hooked, very often these little creatures will
cleave close to his fins, and are often taken up with him.
Go to the pilot-fish, thou that forsakest a friend in adversity, consider his ways, and be
ashamed. (G. Whitefield.)

Mans craving for society

Man is a social being. He is made to feel for, and with, his fellow-men. Sociality is a joy, a
strength, a light to him. He is revealed, regaled, renewed, by fellowship. When there is
community of views, sympathy of feelings, it causes a wonderful development of his nature, and
gives it wonderful power. It is a lamp, a feast, a buttress of his being. It is everything whereby he
can be ministered unto, or help to minister. God is social: The God of the spirits of all flesh.
Christ is social: The Head of the body, the Church. Christianity is social: The fellowship of the
gospel. Man is social: Come shortly unto Me. (A. J. Morris.)

Isolation undesirable
One man is no man. True, there are some cold, misanthropic souls that shun their fellows,
like some plants that shrink and shrivel at a touch, and that even take an awful pride in solitude
and isolation; but this is disease, or sin, or both. The finest natures are furthest removed from it.
(A. J. Morris.)

Demas hath forsaken me.--

Demas

I. HIS PREVIOUS HISTORY. (See Phm 1:24; Col 4:14). You see from this noted instance of
unfaithfulness how far a man may go in the profession of Christianity, how richly he may seem
to be partaking of its privileges, and how highly he may be honoured by its most de voted
friends, and yet have no part or lot in it at last. Trust not in mere professions, however loud--in
mere external privileges, however distinguishing--in mere intellectual gifts, however excellent--
in mere occasional impressions, however lively, in mere outward services to the cause of Christ,
however zealous. You may be a fellow-labourer with Paul, and yet a castaway.

II. HIS SUBSEQUENT FAITHLESSNESS. He refused to stand by the apostle in his hour of trial,
withheld from him his former sympathy, withdrew from those Christian labours in which he had
once been noted as a sharer with him, and shunned to be any longer seen in his society. He was
not prepared to endure hardness as a good soldier of Jesus Christ. That want or weakness of
faith which he had hitherto concealed from others, and, probably, from himself also, could not
be any longer disguised. That world which he had long loved secretly, without perhaps being
aware of the strength of his attachment to it, he now openly clung to and embraced.

III. THE CAUSE. Preferring his temporal interests to his Christian duties, he went back and
walked no more with the apostle. To love the world, and the things that are in the world, is one
of the chief sources of danger to our souls welfare--of which we are taught in Scripture to
beware. It is true there is no reason why a Christian should not engage as industriously as other
men in the necessary business of life, and avail himself as thankfully of its varied blessings. It is
one thing, however, to use this world in due subordination to religion, and it is quite another
thing to serve if as our master, or to rest in it as our chosen portion. Even with those who do not
thus love the world, its influence is hostile in many things to their spiritual welfare. Countless
are the hindrances it places in their way--wily and ensnaring the allurements which it spreads
for them. By its fair looks, and winning smiles, and flattering and crosses, entices them to sin;
while, on the other hand, its frowns, and threats, promises, it and hardships, deter them from
duty. Now, if such be the influence of the world even over those who do not set their hearts upon
it, how much more powerful must its influence be on such as have yielded up to it their full
affection! In them, alas! the wicked world without is fatally, seconded by the wicked heart
within. The world no sooner knocks, than the kindred spirit is ready to open a wide and effectual
door for its admission. Temptations to vanity meeting with a vain heart find it not only a sure
but an easy conquest. So was it in the case of Demas. His worldliness of spirit led him to forsake
the Christian cause, when he saw that he could not longer adhere to it without endangering or
prejudicing his temporal interests. How many a fair promise has it blighted! how many a
hopeful beginning has it checked! how often, when the good seed was ready to spring up, have
the cares of the world, and the deceitfulness of riches, checked the rising plant, and rendered it
unfruitful! (T. J. Crawford, D. D.)

Demas

I. Many of you are young men who have been religiously educated in some distant home, and
have been sent here, or have come here, for the pursuits of business.

II. Consider, dear friends, whose consciences declare you to belong to this class, what it is you
have forsaken, or are forsaking.
1. You are forsaking honour and conscience.
2. You are forsaking the company of those you most respect.
3. And not only so, but you are forsaking the pursuits which will most ennoble your natures.
4. But worst of all, in forsaking religion, you are forsaking you God and Saviour.

III. To complete this subject, let us ask for what, considered at its very best, you leave all that
is best and noblest and highest? Demas had forsaken Paul, because he loved the then present
world. I suppose that, in some shape or other, is the reason why you have forsaken religion to
the extent to which you have forsaken it. It is really Satans trap into which you have gone; but
the bait has been this present world. You do not love penury, disease, privation, remorse,
anguish, death. Oh, not at all I you love pleasure, success, money-getting, if you can get it easily.
All the other things, the dark sides of this present world, drunkenness, debauchery,
covetousness, immorality, over-reaching, you are net in love with these. No! You are lovers of
pleasure, according to your idea of pleasure. Suppose you could gain the world, the whole world
(and at best it will be an utterly unnoticeable and infinitesimal portion of it you will ever get),
and in the chase should lose your own soul! (R. T. Verrall, B. A.)

The apostasy of Demas

Now, whatever may have been the circumstances under which Demas first made profession of
Christianity, it is very clear that that profession must have exposed him to hardship and danger,
for he became a companion of St. Paul at the very time when that apostle was hunted down by
persecution. It is not, therefore, to be supposed that, in embracing Christianity, Demas was
conscious of acting with any insincerity. He must have considered himself a firm believer in
Christ, and must have been so considered by those who had the best power of judging. Ah! it is
in this that the case of Demas is full of melancholy warning. We do not find that he was scared
by the perils which encompassed the profession of Christianity. It was love of the world which
caused this promising disciple to make shipwreck of faith, and of a good conscience. He who
could scorn danger or endure hardship could not withstand the blandishments of the world,
which plied him with its pleasures. We have no security but in constant prayer, in constant war
and it should make you more diligent than ever in supplication, more vehement than ever in
resistance, to hear St. Paul say of Demas--Demas who ministered to him in prison, Demas whom
he called his fellow-labourer--that Demas had forsaken him, having loved this present world.
And now we would turn your thoughts from the progress which Demas must have made in
Christianity to the advantages which he enjoyed. We wish you to observe him, not merely as
forsaking St. Paul, but as forsaking him when that apostle was on the very eve of martyrdom.
Who can question that there came to him, in the solitude of his prison, glorious visitations from
the invisible world, that the consolations of God abounded towards him, and that, whilst the
fetters were on the body, the spirit soared as with an eagles wing, and gazed upon the
inheritance that fadeth not away. Oh! to have been with him as he had to tell of the comforts and
satisfactions thus vouchsafed, to have stood by him as the soul came back from its sublime
expatiations, laden as it were with the riches of Paradise! Who could have doubted the truth of
Christianity--who could have refused to adhere to its profession--who could have hesitated
between its promises and any present advantage--with the prisoner Paul for his preacher, with
the prisoner Paul for his evidence? Ah, be not too confident! It was the prisoner Paul whom
Demas forsook. Forsook? Why, one would have thought the common feelings of humanity
would have kept him constant! To desert the old man in his hour of trial--to leave him without a
friend as the day of his martyrdom approached--who could be so ungenerous? Ah! pronounce
not a hasty judgment. Demas did this--Demas who had for a long time been assiduous in
ministering to the apostle--and Demas did this only because, like many--too many--amongst
ourselves, he loved this present world. Learn ye, then, how weak are those extraordinary
advantages when the heart is inclined to yield to the fascinations of the world--how these
fascinations may be said to steal away the heart, so that he who is enslaved by them loses, to all
appearance, the best sensibilities of his nature. And let no hearer henceforward think, that
because he may have delight in hearkening to the pathetic or powerful speech of a favourite
minister, he must be rooted in attachment to Christ and His religion. Let no minister
henceforward think, that because he has gained an influence over mens minds, he must have
gained a hold on their hearts. And in what mode may Christians hope to deliver themselves from
love of the world? This is an important question. It is useless to show how fatal is the love, if we
cannot show also how it may be subdued. There is no denying that the world addresses itself
very strongly to our affections, and that the correspondence which subsists between its objects
and our natural desires, gives to its temptations a force which can hardly be exaggerated; and we
are sure that these temptations are not to be withstood, unless love of the world is dispossessed
by love of something better than the world. You will not cease to love the world, you will not
grow weaker in attachment to the world, through the influence of any proof, however elaborate,
that the world is not worth loving. It is only by fixing the affections on things above, that they
can be drawn from things below. There may be weariness, there may be dissatisfaction, there
may be even disgust with the vanities of earth, but nevertheless these vanities will occupy the
heart, unless displaced by the realities of heaven. You see, then, what you have to do. You have
to meditate upon God and upon heaven, striving to acquire higher and higher thoughts of Divine
majesty. There is not one of you who will become a Demas, if you keep this in mind. This is what
you may call a recipe against apostasy. It is not a recipe composed upon abstract and speculative
opinions, but drawn from the known workings and pleadings of the heart. The heart will attach
itself to what it feels to be a greater good in preference to a lesser. (H. Melvill, B. D.)

The apostasy of Demas

In the long line of the Doges, in the grand old palace in Venice, one space is empty, and the
black curtain which covers it attracts more attention than any one of the fine portraits of the
merchant kings. From that panel, now so unsightly, once smiled the sallow face of Marine
Falieri, afterwards found guilty of treason against the state, and blotted out, so far as might be,
from remembrance. The text reveals the fate of one who had filled a much more honoured place,
and who, yielding to temptation, sank to still lower depths. Poor, foolish Demas has gained for
himself a most unenviable notoriety. Once he was not only a Church-member, but he was
accounted as no ordinary man among his brethren. Twice in the friendly salutations with which
St. Paul usually closes his epistles he mentions Demas with honour (Phm 1:24; Col 4:14). Two
years later he wrote in sorrow of heart, Demas hath forsaken me, etc. It was neither cowardice
nor self-indulgence which had caused his ruin, but simply the love of the world; the very danger
to which so many are exposed in our own day, when the beguiling blandishments of sin, rather
than the terrors of persecution, are the devils most successful devices. There is no shadow of a
reason to suppose that Demas had not devoted himself at the outset in downright sincerity and
earnestness to Gods service; but his weakness was such as might prove the ruin of any one who
does not keep every avenue to his heart diligently guarded, lest an inordinate love of temporal
things force an entrance there. It is recorded of the King of Navarre, then claiming to be a good
Protestant, that being urged by Beza to behave himself in a more manly way for the cause of
God, he made answer, that he was really the friend of the reformers, but that he was resolved to
put out no further to sea than he might get safely back to shore in case a storm should
unexpectedly arise. In other words, he would not hazard his hopes of the crown of France for
the sake of his religion. You know the sequel of his story. Like Demas, he loved this present
world better than he loved God. He proved a traitor to his religion, and bartered his heavenly
crown for a fading one of earth. Some years ago, a young woman was hanged in England for
murder, who had been tempted to commit the awful deed for the sake of a five pound note, and
this note proved to be a counterfeit! To run such a risk, and to receive such bitter wages! Do
those people fare better than this wretched woman who desert Gods service for the worlds poor
bribes? Can the possession of hoards of wealth, or the fading memories of past enjoyments,
bring peace in a dying hour? An Arab lost his way in a desert, and was in danger of perishing
from hunger, when he was fortunate enough to reach a brackish well, and close by he discovered
a little leather bag. Ah! heres just what I need, he cried, with joy; dates, or nuts, to appease
my gnawing hunger! He hastily opened the bag, but only to east it away with contempt. It was
filled with pearls! What value did they possess for one who was about to die? Just as much as the
world will be to those who have sold everything else to gain it. (J. N. Norton, D. D.)

Demas the deserter

I was very much affected--as probably you have been affected--by reading the accounts of the
punishment of deserters in the army. Nothing in battle is so blood-chilling and horrible. It is so
cool, so individual, so premeditated a life-taking. The leading forth of the offender before his
whole regiment; the rehearsal of his disgrace to all his comrades; the pinioning of his arms; the
bandaging of his eyes that he may not see what comrade takes his life; the open coffin beneath
him hungry for its prey; the file of soldiers all aiming at one poor fluttering heart (as if
sportsmen should shoot a bird already caged); the ringing volley; the lightning-like death under
a dozen wounds--all this is enough to drive the kindred of the deserter to the verge of madness.
The mother whose son lies in the sacred mould of Gettysburg or Chattanooga is happy in
comparison with her whose hapless boy was blown into eternity from the coffin of a deserter!
And why is the deserters doom made so awful? Simply because the crime is so great and the
consequences of the crime so fatal to the interests of an army and of the cause for which an army
fights. If desertion will destroy an army, then the army must destroy desertion. His crime is
punished so fearfully that other men will be deterred from imitating his bad example. Now
history has marked to infamy more than one deserter of his country, or of a sacred cause.
Benedict Arnold stands already in American history, bandaged, pinioned, shot through with the
volleys of a nations abhorrence! In Scripture history hangs Judas the arch-deserter. In our text
we read of another. Paul has pilloried the unhappy man. Every man who has ever brought
disgrace on his Christian profession, or has fallen out of his church-standing had some secret
reason for his fall. He deserted under the seduction of some besetting sin. If we could come at
the sad roll of all the backsliders or open apostates we might read over the specifications like
these: Deserted from moral cowardice, or Deserted through neglect of prayer, or Deserted
from love of the wine-bottle, or Deserted through the enticements of irreligious associates, or
Deserted through unbelief. Demass name has the Holy Spirits specification beside his name.
He deserted for love of the world! Whoso loveth the world, the love of God is not in him!
This is the last we read of poor Demas. Tradition says that he sank so low as to become a priest
in an heathen temple! But if this were so or not we need not discuss. We do know that he forsook
his Masters cause in its hour of peril, and preferred the world to Christ. Paul encountered the
world; went into its thickest, saw its brightest allurements; met its fiercest assaults, and its most
attractive lures to his ambition. He never deserted. Why? He never loved it; he so loved Jesus
that he could not love the world. Demas loved the world. It would have done him no harm if he
had not. It will do you none as long as you keep it out of your heart. But when it works into the
soul it eats out the loyalty to Christ and consumes the spirituality of the soul. Do you remember
reading in your childhood, in that favourite volume of Oriental stories, about Sinbads voyage
into the Indian Ocean? Do you remember that magnetic rock that rose from the surface,
surrounded by a placid and a glassy sea? Silently the ship was attracted towards it; silently the
bolts were drawn out of the vessels sides one by one, by the magnetic rock! And when the fated
vessel drew so near that every bolt and clamp was unloosed, the whole structure of bulwarks and
masts and spars tumbled into helpless rubbish on the sea, and the sleeping sailors awoke to
their drowning agonies! So stands the magnetic rock of worldly enchantments! Its attraction is
silent, slow, but powerful to the soul that floats within its range! Under its spell, bolt after bolt of
resolution, clamp after clamp of Christian obligation is drawn out. One neglect of duty paves the
way for another. One desertion accustoms the man to the path of evil, until he is used to what a
Christian never should get used to--sinning! A backslider gets so accustomed to neglect of
secret devotion that he passes by the bolted closet-door with as little concern as he passes by the
doors of his neighbours in the street. He becomes habituated to a deserted Bible, a deserted
sanctuary, a deserted Sabbath-school, to a neglected heart, to a deserted Saviour. At length he
finds that the Friend he has deserted, deserts him. The God whom he has offended withdraws
His presence. This is the penalty of sin! No deserter from Jesus escapes unpunished. And a most
invariable penalty which the forsaker of God suffers is--a sense of Gods frowns, which
sometimes drives the transgressor to recklessness, sometimes to despair. Then does the
unfaithful Christian find that it is an evil thing and a bitter to depart from the living God. His
by-path meadow leads to Doubting Castle and the dungeons of Giant Despair. (T. L. Cuyler,
D. D.)

Demas

I. Let us see what is told us concerning this Demas.

1. This man was no hypocrite. He had not turned Christian for some selfish hope of worldly
good or gain. There never are many of these. In those days probably there were none.
2. Nor was he a timid follower of Jesus. It was rather bleak and stormy for Mr. Facing both
ways to show himself, who is usually a very dainty and delicate fellow and cannot stand
much exposure. Like the cuckoos and the swallows his season is the summer, and the
first touch of frost is enough to send him away.
3. Nor was he moved only by a passing glow of enthusiasm. It is not unlikely that some
were--the devotion of an impulsive nature to the noble and the good, especially to the
noble and the good in persecution. They receive the seed of the Word with joy, but anon
the sun is up and it is withered, for it has no root.
4. And further, it was not that Demas had no religious opportunities and fellowship. That
little company, knit together as it was by such bonds of sympathy and fellowship
constantly met in Pauls house. Think how the soul of Demas was stirred by the great
utterances of St. Paul.

II. WHAT WAS IT THAT RUINED HIM? Having loved this present world.
1. Was it avarice?--the cursed love of gold?--That vice that grows with the years and fattens
on its gains: that creeps from prudence to saving, from saving to scraping, from scraping
to grubbing, from grubbing to gripping the gold more than life. So clutching his money-
bags does Demas go forth, leaving Paul the aged forsaken. The love of money makes
many a Demas still. If that was it, pity him. Of all pitiable, ill-tempered, miserable people
 in the world, this is the worst. Of all fools hell laughs most loudly at the miser, who could
not use it when he had it and then left it behind. But how can we warn him? Alas, Demas
is the first to sigh and shake his head, and say how dreadful it is, and never suspect that
you mean him. The miser never thinks himself rich.
2. Was it love of pleasure, of the worlds ways and the worlds approbation? The world kills
more men with its smiles than with its frowns. Samson can kill the young lion that roars
against him, but is himself coaxed to death by Delilah.
3. And yet again, it may have been neither avarice nor worldliness that killed him, but a
gradual process of spiritual neglect. So away on the coast I have seen some projecting
crag, bold and mighty, joined, as it seemed, and rooted with all the solid continent: one
with the ground that stretched down through the round world and away under the seas
to the shores of the far west, and inland bound to the hills that were topped and crested
with the granite crags--there it stood facing the blasts of the Atlantic, defying them and
looking proudly forth on the wild seas that stormed and tossed below it. Yes, winds and
waves would never have fetched it down. But within were hollow places, tiny streams
that washed the deepening water-courses: then came the silent frosts that gnawed at it,
crumbling underneath it; so hollowed out within; then came some day the crash and din
of thunder and clouds of dust that darkened heaven and the proud headland was hurled
far down below, dashed by the tumbling seas and swept triumphantly by the wild waves.
Oh, are you the man, whose prayers were once fervent pleadings with God, and now they
are an empty round of phrases? Thy danger is great. A little longer--only that, a little
longer, and of thee too it must be spoken--he hath forsaken me.
4. Here is the record of the basest ingratitude. A black ingratitude that rouses our
indignation. St. Paul had most likely been the means of bringing him to the knowledge of
the truth. He could not have failed to lead him to the richer enjoyment of the truth. Now
when his company would have cheered the apostle in his dungeon loneliness we find the
record--Demas hath forsaken me, having loved this present world. Ah, thou Demas of
to-day, think how the Lord Jesus Christ hath come down from His glory in very love to
thee. He sighs--He saith, Thou hast forsaken Me. Oh, Demas, thou hast made a bad
bargain. Thirsty ambition in place of quietness and rest. The devil as thy master in place
of the loving Lord. The bondage instead of the life of goodness. And for wages at the last
heaven given up for hell. Thou hast a thorn in thy pillow. Thy religion is dead, buried;
but its ghost haunts thee still and will haunt thee. It meets thee in still and lonely places
and whispers of what used to be. Thy religion gone and thyself spoiled for this world, and
undone for the world which is to come. (M. G. Pearse.)

The damager of backsliding

I. It is the lot of Gods dearest children to be oftentimes forsaken of those that have been most
near unto them (Mat 26:56; Psa 119:87; Psa 27:10; 1Ki 19:10).
1. That they may be made conformable to their head, Christ Jesus, who was left alone of His
beloved disciples, and had none to comfort Him.
2. That they may fly to Christ, in whom all true comfort lies.

II. Those that have gone far in religion may yet, notwithstanding, fall away, and become
apostates.
1. Because they rest on their own strength, and there is no support in man to uphold himself.
2. Because Satan, that grand apostate, is fallen from the truth himself, and he labours to
draw others to fall back with him.
 III. How shall we persevere in goodness?
1. Labour for a true grace.
2. Get a strong resolution against all oppositions.
3. Labour to know the truth, and to practise what thou knowest.
4. Get the love of God in thy heart.
5. Strive to grow daily in a denial of thyself.
6. Labour to have Divine truths engrafted in thee, that so they may spring forth in thy life.
7. Grow deeper and deeper in humiliation.

IV. The love of christ and the world cannot lodge together in one heart. They are two masters,
ruling by contrary laws. (R. Sibbes.)

The falling away of Demas

1. The expression, Demas hath forsaken me, etc., probably means, in the first instance,
that he loved his life too well to risk it by farther companionship with one, all but
condemned, and whose martyrdom might be the signal for his own.
2. But the expression involves something more. That love of this present world, which
assaulted Demas under the lone roof of the apostle, is what we can all understand, and a
snare which is more or less laid for us all. It was the result of not having counted the cost
of what might be required of him; a perilous looking back, after having put his hand to
the plough, and therefore being unfit for the kingdom of God. In his former home at
Thessalonica there might be a comparative security to be obtained. There he might find a
comparative easement from a confessors labour; a retirement from the responsibility of
a more marked and active disciple. There, at all events, he might not be called upon to
defend his faith; to sustain it against the onset of impiety and false doctrine; but might
indulge the illusion of adhering to it in what the world calls peace. There, in short,
freed from the severer claims of an appointed trial, he might live as seemed best in his
own eyes; and cling to the vain hope of reconciling the duty of a Christian with the divers
conflicting habits and temptations, which beset the man of this present world. (Canon
Puckle.)

Demas
Observations:
1. It is lawful (in some cases) to name men. The apostle, to make others fear apostasy, names
this backslider. Our application must be as a garment fitted for the body it is made for: a
garment that is fit for everybody, is fit for nobody. What is spoken in general to all, few
will apply to themselves. The only way to benefit our people is to apply the plaster to
their particular sores. This made Ahab to put on sackcloth (1Ki 21:20), and brought in so
many thousand converts (Act 2:37). One preacher that thus faithfully applieth the Word
to his people, shall do more good in one year than another that preaeheth in a general
way, and never cometh home to the consciences of the people, shall do in many.
2. The godly must look sometimes to be forsaken by their bosom friend. Demas was Pauls
intimate acquaintance and coadjutor, yet Demas bath forsaken me. True friend ship is
like a well-built arch which standeth at first at a greater distance, and thence leisurely
groweth up into a greater closure at the top, and so it will stand the better for weight.
3. Eminent professors may become grand apostates. Demas is a preacher of the gospel,
 Pauls coadjutor, and is joined with Luke the evangelist (Col 4:14), yet for all this Demas
hath forsaken me. Nothing but sincerity can pre serve us from apostasy. Let us
therefore, especially at our first setting forth, dig deep, lay a good foundation, consider
what the truth may cost us, and ask ourselves whether we can deny ourselves universally
for Christ. If we cannot, or will not, we are not fit to be Christs disciples, we shall shrink
in the wetting, and start aside like a broken bow when a temptation comes (2Th 2:10-11).
4. The inordinate love of this present world is the highway to apostasy. It is not the world or
the creatures which are good in themselves, but the excessive and inordinate love of
them, which ruins men.
5. This world shall have an end and all things in it, it is not an everlasting world, it is but this
present world, whose pomp and pleasures soon vanish away (1Co 7:29-31).
6. Sin blotteth a mans name, and blemisheth his reputation. Demas, for his worldliness, had
a brand set on his name to the end of the world.
7. It is an aggravation of a mans sin to sin deliberately against light and conviction. Demas
doth not sin here through passion or fear, but deliberately.
(1) He sinned against great light, he being a professor, yea, a preacher of the gospel,
could not offend (in this kind especially) through ignorance.
(2) Demas sinned against great love. God had enlightened him, and made him a
preacher of the gospel, gave him a room in the affections of his chosen vessel Paul,
who made him his coadjutor.
(3) He sinned against the light of good example. Paul went before him in doing and
suffering, and glories in all as comfortable and honourable, yet Demas deserts him,
and is not this our sin?
(4) To sin upon a light temptation aggravateth a sin. Now Demas had no just ground for
flinching. If he feared suffering for Christ, he knew the promise, That he who
forsaketh father, or mother, or lands, or life, for Christ, shall have a hundred fold in
this present world, and could he have brought his life and estate to a better market?
If he loved the world and found sweetness in that, is there not more sweetness in
Him that made the world?
(5) To draw others into sin, aggravateth sin. Demas, by his evil example, brought an evil
report on the gospel, and did tacitly and interpretatively say there is much more
sweetness in the world than in Christ, and so drew others from the truth.
(6) The greater the person that sins the greater is his sin. Theft in a judge is worse than
in an inferior person; for Demas, a teacher of others, to teach apostasy, draws men
into sin. Such cedars fall not alone, but crush the shrubs that be under them. (T. Hall,
B. D.)

Demas

I. THE CHRISTIAN LIFE ACCORDING TO DEMAS. Chrysostom, assuming that Demas left Paul in
order to go back to his friends, expressively describes his purpose by saying, He chose to
luxuriate at home. If that was so, he did only what most Christian people are doing now. He still
believed in Jesus as the Saviour of sinners, and hoped to be accepted for His sake; he purposed
to abstain from the things forbidden by the law; and, this done, he thought himself at liberty to
seek and enjoy the full measure of worldly good which he was able to obtain. In other words, he
wished to lead a Christian life, but with the least possible quantity of self-denial. He wished, in
the selfish acceptation of the phrase, to make the best of both worlds. His Christian ideal was a
negative one, and consisted in not breaking the gospel commandments, rather than in
laboriously doing, or being, anything great or good. It may often happen--in our case it will
generally happen--that the best service we can render to others and to Christ is to be done at
home; yet it is possible, it is common, to remain at home, and not to render it, but simply to
luxuriate there, our lives regulated by that love of this present world which Demas showed.
Indeed, whatever the sphere may be in which we are best able to serve others and Christ--
whether the home circle, or the wider arena of social life, or the haunts of business, or the
Sabbath-school, or the sick, or the poor--are we not tempted to occupy it after the manner of
Demas?

II. THE CHRISTIAN LIFE ACCORDING TO PAUL. Not, how little can I do, but, how much, was the
ruling principle with Paul. Not, what would be easiest for me, but, what most acceptable to
Christ. Not a cold calculation in the interest of self, but a warm devotion to the welfare of all.
Loyalty, gratitude, generous enthusiasm, are its features; and, surely, they are among the
noblest qualities of human character. Cold and grudging selfishness marks the other conception.
They hardly deserve to be called two forms of the Christian life, for only one has the Spirit of
Christ at all. Yes, let us remember even the nobleness of Paul was but a reflection of the
nobleness of Christ. It was at that source the flame of his soul was kindled: The love of Christ
constrained him.

III. THE CHRISTIAN LIFE BEGUN WITH PAUL AND ENDED WITH DEMAS. The Spirit which founded
the Christian Church was the spirit of Paul; but, as soon as the days of its freshness and
persecution were over, the spirit of Demas prevailed. And the history of individuals is apt to be
similar. (T. M. Herbert, M. A.)

Demas
In old times your London Bridge and our Netherbrow Port in Edinburgh were garnished with
human heads; and in days when tyrants and persecutors were on the throne, alongside those of
many notorious criminals, many a good and patriotic head hung there to bake and wither in the
sun. That may appear to you a barbarous custom; in a sense it Was; notwithstanding, it came
down, in a way, almost to our own times. Years ago, yet in our time, in sailing down your
Thames, you saw certain strange and fearful objects standing up within tide-mark on the shore,
between you and the sky; they were gibbets, with dead men hung in chains. Contrary as such a
custom is to the feelings and sentiments of the present day, the object of those who observed
that custom was a good one. They had a better end in view than merely the frightening of those
who, happening to pass that way by night, heard the wind whistle though the holes in the empty
skull, or the rusty chains creak as the body swept round and round. Piracy, with all its awful
atrocities on men and women, was a much more common crime in those days than it is now;
and the sailors who dropped down the river and passed these frightful objects, carried away with
them a salutary lesson. They were pirates who were hung in chains, and they who looked saw in
them the abhorrence with which society regarded, and the vengeance with which justice would
pursue the perpetrators of so great a crime. Rebuke before all, said the apostle, that others
may fear; and these men were thus hung in chains that others might see and be afraid.
Nevertheless, these monuments of sin and of justice, however offensive they may be to our taste,
or however suitable they might be to the ruder customs of ruder times, were not perpetual. The
work of decay went on, and bone dropping away from bone left empty the chains; mother earth
received into her bosom the last relic of her guilty child, and the crime and the criminal were
soon forgotten. More enduring monuments of sin and its punishment than these have perished
in the wreck of all things. For long ages the stony figure of a woman stood, with her cold, grey
eyes turned on the sea that had buried the sinners, but not the saints, of Sodom. Lonely and
awful form--the travellers that skirted the shores Of the Dead Sea, and the shepherds that
tended their flocks on the neighbouring mountains, regarded her with all horror and terror; and
never did living creature deliver such a sermon on the words, Whoso putteth his hand to the
plough and looketh back, is not worthy of the kingdom of God, as did that dumb statue! But
time that destroys all things destroyed that, and now travellers have sought in vain for even the
vestige of a relic that, were it found, would be far more interesting and far more impressive than
all your Greek and Roman marbles, anything dug out of quarry or carved by sculptors chisel.
She who, loving the world too well, looked back on Sodom, has ceased to exist in stone: she lives,
however, in story, and we would do well, in and amid the temptations of this world, often to
remember Lots wife. The purpose our fore fathers had in hanging pirates in chains, and the
purpose God Himself had in turning that woman into a pillar of salt, the Apostle Paul had in his
treatment of this man whom he holds up here as a beacon to all future ages. He did not write
this of Demas to revenge himself on Demas; he was above that. He did not write, Demas hath
forsaken me, having loved the present world, out of spleen or anger against this poor and
pitiable apostate. Nothing of the kind. Nor was Demas the only man that at one time forsook
Paul. There were others stricken with such panic, as will sometimes seize the bravest troops. All
his friends deserted him. Ah! but even then there was an essential, and now there is an eternal
difference between them. I donor deny that others fled, but then they returned, they rallied; they
washed out with martyrs blood the stains of their disgrace. They fled, I grant; they fled the field,
but only for a time--Demas for ever; they abandoned the fight--Demas the faith. Theirs was the
failing of the disciples for whom our Lord pled the kind apology, The spirit is willing, but the
flesh is weak. Demass was the sin and crime of Judas. He abandoned for aye and for ever the
cause of Jesus.

I. DEMASS HISTORY AND DEMASS FALL. Men live after they are dead, I do not mean merely
that they live in another world after they are dead, but that, in a sense, alter they are dead they
live here--some in their good works, and others in their bad. Many a man would never have been
heard of in this world at all but for his crimes. His crimes are the salt, wherewith his memory is
salted; he lives in them. But for them he had passed a happy life, obscure, no doubt, but happy;
and when he died had gone down to his grave unnoticed and unknown. Now that is not the case
of Demas. The truth is, if this Second Epistle to Timothy had never been written, or if it had
pleased God to have let this Second Epistle to Timothy perish, like some other writings of the
apostles, perhaps you might have called this church after Demas; Demas might have had his
name in the calendar of saints. This man fell from a height which few of us have reached or ever
will reach, and all the more impressive, therefore, is the story of his fall. He was indeed a fallen
star! The reverse of Paul, who fell a persecutor and rose an apostle, this man was an apostle, but
is an apostate now; he was a professor, but he is a renegade now; he was a brave soldier of the
cross, but he is a base deserter and traitor now, having deserted and abandoned all for which a
man should live. What a fall was there! Scripture drops the curtain on Demas just where we see
him here, like a dishonoured knight from whose heels the spurs he has won have been hacked--
just where we see him as a soldier who, his facings plucked from his breast, is dismissed as a
deserter. No other word in Scripture about Demas after that; the curtain drops, and he vanishes.
But let tradition lift her curtain, and if she speaks the truth--and there is no reason to doubt her
story--it happened that Demas, as I could have prophesied, or you or any one else--went from
bad to worse, down and down, and lower still, from one depth of infamy to another, till in the
last sight we get of Demas, there he is yonder, a priest in a heathen temple, offering sacrifices to
dead stocks and stones! Unhappy, miserable man, whether he died, as he might have died, with
a recollection of better days, stung with remorse, howling in despair, or whether he died defiant
of Christ, like Julian the royal apostate, who, when vanquished by the Christian hosts, caught
the sword from his mortal wound, and tossed it up to heaven, and cried, expiring in the effort,
The Nazarene has conquered! Unhappy man, whether he died one way or the other!

II. WHAT MADE DEMAS FALL? what brought him down from his high position? Sailing once on
a Highland loch where the crags went sheer down into the water, the boatman called my
attention to a very remarkable fragment of rock. There it stood, tilted up on its narrow edge,
threatening destruction to every one below it, and to all appearance ready, at the touch of an
infants finger, to leap with a sudden plunge into the depths below. What had tilted that
enormous table into that upright position? No arms of brawny shepherds had set it there; no
earthquake, rolling along the mountains and turning it upward, as earthquakes sometimes do,
had turned it, nor had lightning, leaping from a cleft on the mountains summit, struck it, split
it, shivered it, or raised it on its narrow edge. The task belonged to a much quieter and less
obtrusive agent than these. Borne on the wings of the tempest, or dropped by some passing bird,
a seed fell into a crevice of the rock; sleeping the winter through, but finding there a shelter and
a congenial soil, it sprang with the spring, fed by rains and by dews it grew, and put up its head
and spread out its branches, and struck deep its roots, worming them deep into the crannies of
the rock, and wrapping it round and round. That table, as they grew, and thickened, and
strengthened, was slowly and silently raised and separated from its bed, and then one clay there
came a storm roaring down the glen, and seizing the tree, whose leafy branches caught the wind
like sails, turned that tree into a lever, and working upon the rock, raised it and set it where I
saw it just on the edge of the dizzy crag, and there it stood, waiting till another storm should
come to hurl it over into the mossy waters of that wild mountain lake. Whether that stone has
fallen yet I do not know, but it will fall; and just as that shall fall, so fell Demas; so many have
fallen, and so you and I, but for preserving grace, would fall too. Do not mistake the Bible. The
Bible does not say a word against the world. It is not the world, it is not riches, it is not fame, it is
not honour, it is not the innocent enjoyment of the world that the Bible condemns; it is the love
of the world. Beware of that! Let it once enter, let it get lodgment in your heart, though it is
simply a tiny seed, let it grow there, let it be fed by indulgence, let it strike its roots, let it worm
them into the crevices and crannies of your heart, and it will do this so silently that you will
never suspect it, and you will never know it, and others will never know it, till one day the storm
shall come. What was it that brought on Demass fall? Why was it that persecution destroyed
Demas? Why, because persecution acted on Demas just as the storm did on the tree that got its
seed into the rock. But that that tree had its seed and its roots round about that rock, the rock
had defied all tempests, though they blew their worst; and Demas--persecution might have
made him a beggar, persecution might have cast him into the deepest dungeon Rome had,
persecution might have brought him to the scaffold, but if Demas had never loved the world, all
that persecution had done would have been to destroy his wealth, to destroy his health, and to
destroy his life, but it had never destroyed him; and on that day when Paul stood with his grey
head before a mighty crowd coming to see him die, Demas had stood at his side; they bad stood
together in the battle-field, they had stood together in the pulpit, they had stood together before
Jews and heathens, and that day had they stood together again; one chain of love, as of iron,
binding them still, they had fought together and they had fallen together, their heads had rolled
on the same scaffold, one chariot had borne these brothers to the grave, and over their mangled
remains, carried by devout men to burial, a weeping church had raised one monument, and I
will tell you what she would have put on it; copying the words of David she might have said,
They were lovely and pleasant in their lives, and in their death they were not divided. Alas! I
have an epitaph for Demas, taken from the same touching lament, but consisting of other words-
-How are the mighty fallen, and the weapons of war perished! Such is the epitaph of Demas!
He was laid in an apostates grave, and, not excepting a drunkards, there is no grave the grass
grows on so hopeless as the apostates. Lessons:
1. Put not your trust in princes, says David. Put not your trust in preachers, says Demas.
A blazing star quenched in darkness, oh! how does Demas teach them that stand high to
walk humbly, and them that are high-placed not to be high-minded. It is well to carry a
low sail, even when the wind blows strong.
2. Have you a pious father or mother, a pious wife or children, pious brothers or sisters--are
 you a servant in a pious family, or are your friends pious and your associations good? Ah!
how does this teach you not to count too much on man! Why, there is Demas; what is
your society to his? Demas lived in the holiest society out of heaven; Demas was the
bosom friend and associate of one of the holiest, and I will say of one, in point of soul, of
the noblest and loftiest men that ever lived--the Apostle Paul. There is no man in this
house so little likely to be engrossed with the business, to be entangled with the cares, to
be fascinated with the pleasures of this world, as was that man Demas; and yet he fell; he
fell, and if he fell, who of us is to stand? Oh! how does his history sound in my ear like
that old prophets voice, Howl, fir-tree, for the cedar is fallen!
3. Ah, what a lesson is this for you and me, and all those who live under the best religious
influences, for us to take care that we do not reckon upon them, but that we watch and
pray lest we enter into temptation. The worlds smiles are more to be dreaded than its
frowns; its sordid sophistry, than its sharpest sword. Let the love of the world get into a
mans heart, and there is no pleader, no counsel, no man that ever made the worse
appear the better, so successful as that is; for the world has a tongue to convince the man
who has the love of it, that virtue is vice, and vice is virtue. (T. Guthrie, D. D.)

The relapsed Christian

He reminds us of the piteous spectacle of a man emerging from the watery element in which
he has been plunged, and for a moment gaining a footing upon the shore, but caught by the
retiring wave, or losing his hold, he is once more carried into deep water with the danger of
being finally engulfed in the waves, unless by another strenuous effort he should regain the
shore and reach a standing above the power of the surge. (J. Leifchild, D. D.)

Having loved this present world--

The connection between love of the world and apostasy
Love of the world--love of the worlds opinions, and the worlds habits, and the worlds tastes,
and the worlds privileges, and the worlds dispositions, for their own sakes, diminish faith, by
bringing us more into contact with visible things. It is the privilege of faith to gaze upon the
invisible, to behold and to lay hold of those things which the natural eye sees not, which the
natural intellect comprehends not, and which the natural powers cannot grasp. But if the love of
the world constrains me to grovel in the dust, to be busied and exercised and made careful over
much with the things that are seen, soon may the far-scanning sight of faith be impaired and
enfeebled, till at length it scarcely deserves the name, and brings not the comfort and imparts
not the joy. Do we not know that the natural eye, when engaged upon minute visible objects
which have to be brought near to it, accommodates itself to the distance; and the strong and
healthful eye at length becomes short-sighted, and cannot gaze upon the distant prospect in its
brightness, and looks confusedly on the landscape that woos admiration? And so it is with the
spiritual perception. Let me be em ployed in the minute things of this world--the poor trifles
after which the men of this world toil--and I may look upwards in vain; the spiritual sun may be
shining upon me, in its meridian splendour, but my sight may be so dimmed, that with my
purblind spirituality I shall be forced to look up and say--Where is it? The love of the world also
diminishes our hope; because it induces us to seek, and in a certain sense enables us to find,
satisfaction in present enjoyment. The young heart gazes upon the world and upon its
enticements, and is it not constrained to say--How delightful--how attractive? And the grey-
headed worldling, who has luxuriated in worldly enjoyments, has no range of hope beyond that
which the little limited circle of his present existence gives him. Let me be content with present
enjoyment--let me be content with worldly success--let me be satisfied with all I can perceive
while passing as a traveller rapidly through this world, and I apprehend I should not be over-
much anxious to build up a hope that is full of immortality; I should be inclined to say--I
want no better heaven, I do not wish for anything beyond this, I do not desire to hope for more.
How it becomes us to entreat you, with all earnestness and affection, to beware of a Christian
profession which does not separate you from the world! Nothing is more delusive than to
become acquainted with the letter of Gods Word, to feel desires after the experience of its
comfort, to make a Christian profession, to join Christian assemblies, to mingle in Christian
ordinances, and yet to be still numbered with those who say to the world by their conduct--
Thou art my God! But if you find your profession has been genuine--if you have tasted that
the Lord is gracious--beware of the first symptoms of decline. (G. Fisk, LL. B.)

The foolish love of the world

Judge in thyself, O Christian! is it meet
To set thine heart on what beasts set their feet?
Tis no hyperbole, if you be told,
You delve for dross with mattocks made of gold.
Affections are too costly to bestow
Upon the fair-faced nothings here below:
The eagle scorns to fall down from on high,
The proverb saith, to pounce a silly fly;
And can a Christian leave the face of God
T embrace the earth, and dost upon a clod!
(John Flavel.)

Worldliness fatal to religion

In Brazil there grows a common plant, which forest dwellers call the matador, or murderer.
Its slender stem creeps at first along the ground; but no sooner does it meet a vigorous tree than,
with clinging grasp, it cleaves to it, and climbs it, and, as it climbs, keeps at short intervals
sending out arm-like tendrils that embrace the tree. As the murderer ascends, these ligatures
grow larger and clasp tighter. Up, up, it climbs a hundred feet, nay, two hundred if need be, until
the last loftiest spire is gained and fettered. Then, as if in triumph, the parasite shoots a huge,
flowery head above the strangled summit, and thence, from the dead trees crown, scatters its
seed to do again the work of death. Even thus worldliness has strangled more Churches than
ever persecution broke. (S. Coley.)

Danger of the world

As you love your souls, beware of the world; it has slain its thousands and ten thousands.
What ruined Lots wife?--the world. What ruined Achan?--the world. What ruined Haman?--the
world. What ruined Judas?--the world. What ruined Simon Magnus?--the world. What ruined
Demas?--the world. And what shall it profit a man, if he shall gain the whole world and lose his
own soul?
The world pictured by fancy
In the mirage of the desert, objects are said to become strangely distorted--a mud-bank
exhibiting the appearance of a magnificent city with domes and towers, a few stunted bushes are
transformed into a forest of stately trees. Is not the world with its hollow, fading distinctions
thus transformed in our idle, foolish fancy? We attach an importance to its treasures, praise,
ambitions, pleasures, utterly false and exaggerated. (W. L. Watkinson.)

The border-land between Christ and the world

Centuries ago it was dangerous for any one to live on the border-land between England and
Scotland. Let us take care not to dwell on the border-land between Christ and the world.
Counteractives to worldliness
Let the declining Christian strive against the deteriorating and retrograding tendency to
worldliness. Let him exercise his faith in strong realisations of celestial things, which alone are
able to counteract the debasing impressions of terrestrial ones. Let him accustom himself to look
upon all things here in the light of eternity. The fascinations of the world will then appear to him
as a brilliant bubble, which will soon burst, and its troubles but as a dark vapour that appeareth
but for a little while and then vanisheth away. For his warning, let him contemplate the fearful
catastrophe threatened to those who draw back from God to the world. He has only to open his
eyes to see in what numerous instances this passage of Scripture has been verified: They that
will be rich fall into temptation and a snare, etc., resembling covetous merchants, who overload
their vessel with a freight which impedes its course and endangers its safety. What a fatal
shipwreck of faith and a good conscience have many suffered from this cause: and who can tell
whither it may carry him who surrenders himself to its influence? Upon the principle of a
relapse being more difficult to cure than the original disease, let him be doubly on his guard
against this tendency. (J. Leifchild, D. D.)

Crescens to Galatia.--
Crescens is gone to Galatia, Titus to Dalmatia
1. Good men will be doing good wherever they are. Paul was now a prisoner, yet he preached
constantly in prison, and there converted Onesimus (Phm 1:9).
2. Though some may forsake us and the truth, yet God hath others that are faithful. What if
Demas be gone, yet Crescens, Titus, Timothy, Mark, and Luke abide constant; no storms
nor tempests can beat them off; if Saul oppose David, yet Jonathan will stick to him. (T.
Hall, B. D.)

Only Luke is with me.--

The beloved physician

I. The inducements to remain with St. Paul.

1. There was the power of friendship. From the earlier references to Demas, we may
conclude that he had been associated with the apostle in companionship in trial and
labour. Intimacy and affection were motives to stay with him.
2. There was the sense of chivalry. However Demas might be tempted to go, a noble spirit
would have said, Not now, when it is a time of comparative loneliness, need, and danger.
3. Interest in the faith. From his former relationship with St. Paul we must assume
knowledge and admiration for the faith. He had seen Christianity, accepted it, and had
been privileged to witness its power in the personal piety and devotedness of St. Paul.

II. The temptations to go.

1. The worlds temptation of Demas was probably not through her seductive glitter of
pleasure and pomp, but through her frowns. The apostle was under a cloud. Few seem
willing to take him by the hand. Notice how joyously he recognises the courageous
kindness of Onesiphorus (2Ti 1:16-17).
2. Perhaps we may hazard a conjecture respecting the character of Demas. May he not have
been one of those whose religious life is just strong enough, or rather weak enough, to
live in a religious atmosphere, but utterly unable to live when unsupported by Christian
society?
3. The way in which such a character would desert. Not openly, but by degrees. Excuses to
 omit dangerous duties, and even at the last perhaps only leave St. Paul on some plausible
pretext to go to Thessalonica. The old apostle saw through it: Having loved this present
world.

III. The contrasted conduct of St. Luke.

1. While Demas at Thessalonica, St. Luke at Rome. His helpfulness to St. Paul. The
knowledge of the physician, with its frequently induced sympathetic power and insight.
The spiritual refreshment of a brotherly heart. Demas lives the life of him who seeks to
save life, but loses it in all its nobility and opportunities of doing kindness. Luke is ready
to lose life, but saves its true vitality.
2. For the retrospect of Christendom tells us that St. Luke in his devotedness has saved his
life, while Demas has lost it. The latter is a beacon-warning; the former a guiding light, a
name in the Church--loved where Christ is loved, honoured where the apostle is
honoured, for constancy, kindliness, and intrepid faith.
Learn therefore that--
1. Chivalry is not strong enough against the world-spirit.
2. A religion which is only dependent on the personal influence of others will prove faulty in
the time of trial.
3. Thus only the inner strength supplied by Christ can keep us strong; not Paul, not Apollos,
not the wisdom of men, but Christ. For the difference between St. Luke and Demas was
not in outward circumstances. They were equally tried. It is Christ in us which is the
hope of glory, a glory the earnest of which is seen in the scorn of earth and the triumph of
faith over her frown or her smile. (W. B. Carpenter, M. A.)

St. Luke the Evangelist

We know but very little, historically, of St. Luke. His birthplace appears to have been Antioch,
the metropolis of Syria, and, from his profession as a physician, we conclude him to have been,
as indeed his writings prove him, a man of liberal education. Antioch was distinguished as the
seat of literature; and St. Luke had probably availed himself of the advantages presented by his
native place. We have no information in regard to the calling and conversion of St. Luke, and of
his becoming a physician of the soul as well as the body. Many suppose him to have been
converted by St. Paul at Antioch, and so to have had no acquaintance with Christianity until
after the death of its Founder. Others again maintain that Luke was one of the seventy disciples
whom Jesus sent forth to publish the gospel. However this may have been, it is in connection
with St. Paul that St. Luke is first mentioned in the New Testament. From Act 16:-28, we learn
that he accompanied St. Paul in many of his labours and journeyings, and was with him at Rome
daring his two years imprisonment. We are wholly without authentic information as to the after
life of St. Luke. Various spheres of labour are assigned to him by various writers, and much
obscurity rests on the time, place, and manner of his death. The most ancient authors, however,
say nothing of his martyrdom; and this would seem to show that he died a natural death; though
others, indeed, allege that he went out of life stretched on an olive tree. But whilst so little
material is furnished by the biographers of St. Luke, we are in possession of his writings, and by
these he, being dead, yet speaketh. There has never been debate in the Church that the Gospel
which bears his name, and the Acts of the Apostles, were written by St. Luke. These were his
legacies to all after ages, and for these must he be held in honour so long as there is any love for
the gospel. And with these writings in our hands, who that has any sense of the worth of
revelation will hesitate to describe St. Luke as a brother whose praise is in the gospel
throughout all the churches? Or who, like St. Paul, if he had no other companion, would not
feel that, in having this evangelist, he had books on which to draw that he could never exhaust,
and which would continually furnish him with spiritual information, so that he could never be in
loneliness, never at a loss for guidance and instruction, even though he should have to say with
the apostle in our text--Only Luke is with me. And what we venture to assert is, that the
history which he has produced outweighs, in value to ourselves, either of the other three which
the New Testament contains. We venture to affirm that, if only one Gospel is to be preserved,
that that Gospel should be the Gospel according to St. Luke. The debate must lie between the
Gospels of St. Luke and St. Matthew; for neither in the Gospel of St. Mark, nor in that of St.
John is any account given of the parentage and birth of Jesus Christ; so that, with no other
document in our hands, we should be uninformed upon facts which lay at the very root and
foundation of Christianity. We should have no proof of the fulfilment of prophecies declaratory
that Christ should be born of a virgin, without taint of original sin; and we could therefore make
no way in building up the fabric of our most holy faith. You will admit, then, that if only one
Gospel be retained, it must be that of St. Matthew or St. Luke, inasmuch as these contain what is
wanting in the others, the account of Christs miraculous nativity, and this account is
indispensable to our knowledge of redemption; but if we are to choose between the Gospels of
St. Matthew and St. Luke, the far fuller manner in which St. Luke gives the circumstances of the
birth of our Saviour might of itself determine upon which to decide for the history. And when
you add to this that St. Luke is the evangelist who has preserved for us the parables and
incidents most adapted to our case, and most comforting to our feelings, and that from his
writings we draw a prayer which is the very epitome of petitions, God be merciful to me, a
sinner; that it is he who draws for us that most affecting of pictures, the picture of the fathers
rushing to meet the prodigal son whilst yet a great way off, folding him in his arms, and giving
him his embrace; that in the pages, moreover, of this evangelist it is that we behold the good
Samaritan pouring oil and wine into the wounds of the sufferers; that we are warned by the
sudden summons to the rich fool, who, within a hairs breadth of death, talked of building larger
barns; by the torments of Dives, who exchanged the luxuries of a palace for the plagues of hell;
that we are comforted by Christs gracious words to the thief on the cross;--ay, if it be thus true
that we turn to the Gospel of St. Luke for whatever is most exquisitely tender, most persuasive,
most encouraging, most startling in the registered actions and sayings of the Saviour, then it is
not to be doubted that our chief debt of gratitude is due to this evangelist; that if we had lost all
the others--Cresceus unto Galatia, Titus unto Dalmatia, Matthew, Mark, and John having
departed from this present world--it might still be with the tone of those who felt they had kept
the one from whom most might be learned, that we took up the language of our text and
exclaimed with St. Paul, Only Luke is with me. We now turn to look at the Acts of the Apostles,
a work which stands quite by itself, and whose worth, therefore, cannot be measured by
comparing it with others. If we had not this book we should have no inspired record whatever of
the actions and sayings of the first preachers of Christianity, and consequently its value must be
estimated by the injury which would be occasioned by the total want of such a record. The
removal of the Acts from the New Testament would be altogether a different thing from the
removal of one of the Gospels; in the latter case the deficiency would be at least partially
supplied by the remaining writings, whereas in the former there would be left no document to
which we could refer. The book of the Acts is to the Holy Spirit what the Gospels are to the
Saviour--a record of His entering on His office, and fulfilling His great work in the scheme of
human redemption. And can we dispense with one record any more than with the other? Is it
not indispensable to the completeness of the evidences of Christianity--the showing how each
Person in the ever-blessed Trinity has interposed on our behalf--that we should be able to point
to apostles and to apostolic men, receiving supernatural gifts, and going forth with a more than
human strength to a warfare with principalities and powers? It is one thing to prove a work
valuable, and another to show that its loss would be fatal. It is this that we endeavour to do, by
exhibiting the Acts as the Gospel of the Holy Ghost, and as the record of transactions which
involve the interest and the permanence of the whole Gentile Church. And when we have shown
you that without this book you would be left ignorant of the coming of the Comforter; that you
would know nothing of the manifestations by which the seal of Divinity was finally set on
Christianity--yea, be unacquainted with redemption as the joint work of the three Persons in the
Godhead; and when we have further shown you that, take away this book, and you take away all
the register of Gods ordering the removal of the middle wall of partition, so that the Gentiles
might be received without submitting themselves to the institutions of Moses, and we think we
have shown enough to convince you that you owe St. Luke, at least, as much for his Acts of the
Apostles as for his Gospel; and, therefore, we again say--Crescens might have departed to
Galatia, Titus to Dalmatia, and you might be left alone in a prison, almost without associates,
almost without books; but could you be lonely? could you be forced to speak as if deprived of
high companionship and intercourse with those in whom a Christian has the deepest interest,
and access to the best stores of comfort and of knowledge, if you could say of yourself, as St. Paul
says in our text--Only Luke is with me? (H. Melvill, B. D.)

St. Luke an example of trite friendship

Most of that which goes by the name of friendship is as rootless as an aquatic plant that turns
its broad leaves and flowers to the summers sun. Men desecrate the holy name of friendship by
applying it to alliances, conferences, and leagues. But true friendship is one of the sweetest and
best of earthly things, if, indeed, it can be called earthly. Friendship is the best developed fruit of
love. It is the escape for the pent-up soul. Friends can do for each other what modesty forbids
them to do for themselves. They can keep down each others vanity, and keep up each others
courage. Friendship has the physicians skill, the nurses vigilance, the mothers devotion. How
may we procure this blessed boon? Friendship cannot be created by the jugglery of oaths and
grasped hands. True friendship ought to be grounded in the love of God; it ought to be well
chosen, cemented by nature and religion, developed by time, tested by adversity, consecrated by
associations. Let such friendship be held at high value. Let no trivial thing imperil it. Let it be
cherished by confidence unstinted, by demonstrations of affection, by sincerity and truth, by
faith and trust, by mutual forbearance and sacrifice. Such friendship will be an oasis in the arid
waste of selfishness, and it will be an anticipation for the life to come. (R. S. Barrett.)

The friendship of St. Luke and St. Paul

That St. Paul should be drawn to St. Luke is no wonder, for there must have been great
similarity in their tastes, both being men of highly cultivated minds; but that St. Luke should
throw in his lot with St. Paul, the homeless, persecuted man, who was an outcast from his own
people, and who went in constant danger of his life--this betokens a strength of mind such as is
met with but rarely, and a friendship of no ordinary kind. And we can hardly guess at the value
to St. Paul of the friendship of such a man as St. Luke, even if we take it on the low standard of
the value of services which he would be able to render to the Apostle. Being an educated man, he
would be able to assist in many ways; for instance, as his amanuensis, and as being more
competent than others to deal with the more cultivated heathen with whom they were brought
in contact. But all this would be as nothing compared with the common bond which would knit
their souls together, their love for their risen Lord. The world can show us friendship, and that,
too, of a high order; it has done so in past history; it can do so, no doubt even now. Similarity of
tastes, the pursuit of a common object, the necessities of daily life, may draw men very closely
together, and make them friends in the sense in which the world uses the term. But there is a
deeper sense than that; for Christianity has done the same for friendship as it has for whatever
else it has touched--it has raised and it has sanctified it. St. Paul and St. Luke were not only
friends, but each had a common friend in the Lord Jesus. In Christ Jesus they were knit together
by a bond stronger than any which the world could forge, and the secret of St. Lukes devotion to
St. Paul was not only community of taste and feeling, but the love of God which was shed abroad
in their hearts through Jesus Christ their common Lord and Master. We often hear people speak
of others as their friends, or of themselves as being the friends of others; but it would be well if
we thought a little more about what a friend might, or what a friend ought to be, before we
allowed ourselves to use the word. How can there be true friendship between the Christian and
the man of the world? How can there be true friendship between those whose deepest and
purest feelings are not in accord? (W. G. Abbott, M. A.)

Luke, the beloved physician

To account for his being alone with Paul at that solemn and trying time we do not need to
charge unfaithfulness upon all who had been Pauls companions during his confinement in
Rome. Did Paul keep Luke there, perhaps, because he needed his professional care in his old
age, after so many toils and hardships and exposures by land and by sea? Did Luke refuse to
leave him because his watchful eye saw that Paul needed his professional care more than Paul
knew or would willingly acknowledge? Had he the tact to conceal this professional solicitude
under the equally true desire to enjoy Pauls company and instruction, and to fill his own mind
and memorandum-book with those memories which the Holy Spirit was moving him to write to
most excellent Theophilus and to us? If I might not be a minister of the gospel, a pastor taking
care of souls, I know not what else I would rather be than a physician, skilled to minister at
bedsides and in chambers of the sick, worthy to be looked to by anxious households when the
chill shadow of death makes them shudder, worthy to be trusted as a sentry by a community
when the pestilence walketh in darkness. The highest skill in medicine is not all that such a
trusted and beloved physician must have; or, rather, skill in a physician includes much more
than knowledge of anatomy and physiology and the materia mediea. It includes high
acquaintance with the human soul in its peculiar powers and in their relations to the body. It
involves not merely knowledge of the body, as a thing which it has dissected, a machine whose
parts it has taken asunder and handled. It involves reverence for that body as the supreme
handiwork of Jehovah, whose infinite skill and care are illustrated in all its joints and members,
all its parts and organs, all its processes and powers. It involves tender appreciation of all the
liabilities and capabilities of such a soul in such a body. It involves genuine sympathy with
sufferers, suffusing and beautifying, not enfeebling nor hindering the business of relieving,
making it not less effective and successful business because clothed upon with graces which
present it ever as intercourse, conversation, fellowship. (H. A. Nelson, D. D.)

A faithful friend
A faithful friend will not forsake us in our deepest distress. A faithful friend--and such a one
was Luke--loves at all times (Pro 17:17). Though Paul be a prisoner and ready to be martyred, yet
Luke keeps with him still; though all forsake him, yet he will stick to him. Pot-friendship will
vanish, especially in adversity. Job (Job 6:15) complains of his friends that they had deceived
him like a brook; they were not like a river which is fed by a spring and hath a perennity of
flowing, but like a brook which runs in moist times when there is least need of it, but in a
drought it fails; like swallows which fly about us in summer, but in winter they leave us and hide
themselves in hollow trees or the like. Such vermin abound which run to full barns, but outrun
them when empty. Most worship the rising, few the setting sun. (T. Hall, B. D.)

Take Mark, and bring him with thee.--

The quarrel about John Mark
(see Act 15:36-39):--

I. THE SHARP QUARREL BETWEEN PAUL AND BARNABAS. They were both good men, both men of
cultivated spirit and of fine Christian character, and yet they got into a violent passion about a
matter that one would think might have been easily arranged if discussed forbearingly and
wisely. The only wise thing about the whole matter was the separation. It is far better for
Christian people who cannot work comfortably together to separate than to keep up an endless
bickering, or a dull, sulky anger which only reveals the smouldering fire that sooner or later is
sure to burst forth.
1. The most godly men are still liable to sharp and sudden falls.
2. Those who are engaged in the same work may have antagonistic views on matters of
prudence.

II. THE TWO DIFFERENT STAGES OF MARKS LIFE. Sometimes a poor-looking material works out
better than we expected. The unpromising youth often surprises us by very superior
development in after years. Soldiers who have quailed before the first fire of their first battle
have distinguished themselves as brave men in after years. There is really nothing more
common than this contradiction of all early promises, both for good and bad, which daily life
brings to us. Life and character have so many sharp turnings that you can never calculate what
direction they shall ultimately take. This was the case with John Mark. In the former of these
passages he is brought before us as a young man. The opinion Paul had of him then was a very
contemptible one. He had set his hand to the plough, and looked back. Seventeen years after
Paul is in prison at Rome, and writes thence this letter to Timothy. And in it comes this
honourable and affectionate mention of the very man who seventeen years before he had held at
so cheap a rate, Take Mark, and bring him with thee, for he is profitable to me for the ministry.
A bright midday to a very unpromising morning! We are constrained to suspect, after all, that,
though Paul had prudence and justice on his side, on that former occasion, yet Barnabas had the
finer intuition when he kept his faith in his nephew, notwithstanding his disgraceful
delinquency. After-events certainly proved that the unpromising youth had in him the making of
a strong man. How much of Marks after strength was due, on the one hand, to the paternal faith
and protection of Barnabas, and, on the other hand, to the tonic administered to him by Pauls
contemptuous refusal, we cannot say. Probably both had a good effect. The scornful glance with
which a brave man looks on a delinquent, by inflaming his self-respect, may, while it mortifies
his soul, impel him to bolder things. And, on the other hand, to feel that though we have
miserably failed, there is one heart that still believes in our capacity, and one hand that never
loses its grasp of ours, is heavens good angel to our life. Many a coward life has been made
brave by that ministering angel. Many a one-time sinner has been made a saint by the
faithfulness with which one hand has continued to hold his in confident love, and not seldom
that hand has been the soft hand of a brave and trusting woman. Stick to the coward a little
longer, and you may, by Gods grace, make a brave man of him yet! Stick to the sinner a little
longer, and you may yet write his name in the roll of the saints! (E. H. Higgins.)

Good men easily reconciled to good men

There was formerly a sharp contention between Paul and Barnabas about this Mark, who for
fear forsook Paul and left him in Pamphilia (Act 13:13; Act 15:37-39), which made Paul that he
would not suffer him to visit the brethren. Superiors in gifts and grace may sometimes have
need of the help of inferiors. A Paul may send for u Mark to help him. (T. Hall, B. D.)

2TI 4:13
The cloke the books the parchments.
Paul--his cloak and his books

I. Let us LOOK AT THIS MEMORABLE CLOAK which Paul left with Carpus at Troas. Troas was a
principal seaport-town of Asia Minor. Very likely the apostle Paul was seized at Troas on the
second occasion of his being taken before the Roman emperor. The soldiers usually
appropriated to themselves any extra garment in the possession of an arrested person, such
things being considered as the perquisites of those who made the arrest. The apostle may have
been forewarned of his seizure, and therefore prudently committed his few books and his outer
garment, which made up all his household stuff, to the care of a certain honest man named
Carpus. Although Troas was full six hundred miles journey from Rome, yet the apostle Paul is
too poor to purchase a garment, and so directs Timothy, as he is coming that way, to bring his
cloak. He needs it much, for the sharp winter is coming on, and the dungeon is very, very chilly.
1. Let us perceive here with admiration, the complete self-sacrifice of the apostle Paul for the
Lords sake. Remember what the apostle once was. He was great, famous, and wealthy.
Ah! how he emptied himself, and to what extremity of destitution was he willing to bring
himself for Christs name sake. The Saviour must die in absolute nakedness, and the
apostle is made something like Him as he sits shivering in the cold.
2. We learn how utterly forsaken the apostle was by his friends. If he had not a cloak of his
own, could not some of them lend him one? No; he is so utterly left, that although he is
ready to die of ague in the dungeon, not a soul will lend or give him a cloak. What
patience does this teach to those similarly situated I In your greatest trials do you find
your fewest friends? Have those who once loved and respected you fallen asleep in
Jesus? And have others turned out to be hypocritical and untrue? Notwithstanding the
Lord stood with me, and strengthened me. So now, when man deserts you, God will be
your Friend.
3. Our text shows the apostles independence of mind. Why did not he borrow a cloak? Why
did not he beg one? That is not the apostles taste at all. He has a cloak, and though it is
six hundred miles away, he will wait until it comes. A Christian man would do well to
remember that it is never to his honour, though it is not always to his dishonour, to beg.
4. We see here, how very little the apostles thought of how they were dressed. Paul wants
enough to keep him warm; he asks no more. When good Bishop Hooper was led out to be
burnt, he had been long in prison, and his clothes were so gone from him, that he
borrowed an old scholars gown, full of rags and holes, that he might put it on, and went
limping with pains of sciatica and rheumatism to the stake. We read of Jerome of
Prague, that he lay in a damp, cold dungeon, and was refused anything to cover him in
his nakedness and cold. Every saint is an image of Christ, but a poor saint is His express
image, for Christ was poor. So, if you are brought to such a pitch with regard to poverty,
that you scarcely know how to provide things decent by way of raiment, do not be
dispirited; but say, My Master suffered the same, and so did the apostle Paul; and so
take heart, and be of good cheer.
5. Pauls cloak at Troas shows me how mighty the apostle was to resist temptation. I do not
see that, you say. The apostle had the gift of miracles. Our Saviour, though able to work
miracles, never wrought anything like a miracle on His own account; nor did His
apostles. Miraculous gifts were entrusted to them with gospel ends and purposes, for the
good of others, and for the promotion of the truth; but never for themselves.

II. We will LOOK AT HIS BOOKS. We do not know what the books were about, and we can only
form some guess as to what the parchments were. Paul had a few books which were left, perhaps
wrapped up in the cloak, and Timothy was to be careful to bring them.
1. Even an apostle must read. He is inspired, and yet he wants books! He has been preaching
 at least for thirty years, and yet he wants books! He had seen the Lord, and yes he wants
books! He had had a wider experience than most men, and yet he wants books! He had
been caught up into the third heaven, and had heard things which it was unlawful for a
man to utter, yet he wants books! He had written the major part of the New Testament,
and yet he wants books! The apostle says to Timothy, and so he says to every preacher,
Give thyself unto reading. The man who never reads will never be read; he who never
quotes will never be quoted, lie who will not use the thoughts of other mens brains
proves that he has no brains of his own.
2. Paul herein is a picture of industry. He is in prison; he cannot preach: what will he do? As
he cannot preach, he will read. As we read of the fishermen of old and their boats. The
fishermen were gone out of them. What were they doing? Mending their nets. So if
Providence has laid you upon a sick bed, and you cannot teach your class--if you cannot
be working for God in public, mend your nets by reading. If one occupation is taken from
you, take another, and let the books of the apostle read you a lesson of industry.

III. We now want to have AN INTERVIEW WITH THE APOSTLE PAUL HIMSELF, for we may learn
much from him. The poor old man, without his cloak, wraps his ragged garment about him.
Sometimes you see him kneeling down to pray, and then he dips his pen into the ink, and writes
to his dear son Timothy. No companion, except Luke, who occasionally comes in for a short
time. Now, how shall we find the old man? What sort of temper will he be in?
1. We find him full of confidence in the religion which has cost him so much.
2. But he is not only confident. You will notice that this grand old man is having communion
with Jesus Christ in his sufferings.
3. Triumphant.
4. In expectation of a crown. (C. H. Spurgeon.)

The cloak at Troas

Doubtless the cloak was an old companion; it may have been wetted many a time with the
water torrents of Pamphylia, and whitened with the dust of the long Roman roads, and stained
with the brine of shipwreck, when, on the rocky cliffs of Malta, the Euroclydon was driving the
waters into foam; he may have slept in its warm shelter on the uplands under the canopy of the
stars; it may have covered his trembling limbs, bruised with the brutal rods of the lictors, as he
lay that night in the dungeon of Philippi; and now the old man thinks, as he calls himself, with a
passing touch of self-pity, an ambassador in chains, and as he sits shivering in some gloomy cell
under the walls, or, it may be, on the rocky floor of the Palladio, in the wintry nights that are
coming on, he bethinks him of the old cloak, and asks Timothy to bring it with him. The cloke
that I left at Troas with Carpus, when thou comest bring with thee, and the books, but especially
the parchments--the Biblia and the papyrus books, few we may be sure and yet old friends.
Perhaps he had bought some of those very books in the school of Gamaliel at Jerusalem, or had
received some of them as presents from his wealthier converts. Perhaps among them may have
been some of those books in which, as we can trace from his Epistles, he had read the poems of
his native poet, Aratus, or some of the pamphlets Of Plato, or the wisdom of Solomon. The
papyrus books, then, but especially the parchments, that is, especially the works inscribed on
vellum--what were these? Was there any document amongst them which would have been useful
to prove his rights as a Roman citizen? Were there any precious rolls of Isaiah and the Psalms,
or the lesser prophets, which father or mother may have given him as a life-long treasure (for in
those days parchments were valuable things)in the far-off days when, little dreaming of all that
awaited him, he played as a happy boy in the dear old Tarsian home? Dreary and long are the
days; longer and drearier still are the evenings in that Roman dungeon, and often the rude
legionary soldier, who detests to be chained to a sick and suffering Jew, is coarse and cruel to
him. And he cannot always be engaged in the sweet session of silent thought, even in the sweet
hopes of the future or the remembrance of the past. He knows Scripture well, but it will be a
deep joy to read once more how David and Isaiah, in all their troubles, learned, like his own poor
self, to suffer and be strong. Who, as he reads this last message, can help remembering the
touching letter written from the damp cells of his prison by our own noble martyr, William
Tyndale, one of the greatest of our translators of the English Bible: I entreat your lordship, he
writes, and that by the Lord Jesus, that, if I was to remain here for the winter, you would beg
the Commissary to be so kind as to send me, from the things of mine which he has, a warmer
cap; I feel the cold painfully in my head; also a warmer cloke, for the one I have is very thin; also
some cloth to patch my leggings. My overcoat is worn out, my shirts even are threadbare. The
Commissary has a woollen shirt of mine if he will be so kind as to send it. But most of all I
entreat your kindness to do your best with the Commissary to be so good as to send me my
Hebrew Bible, grammar, and vocabulary, that I may spend my time in that pursuit.
William Tyndale. The noble martyr was not thinking of St. Paul; but history repeats itself,
and what is this fragment from the letter which he, too, wrote so soon before his death, but the
same thing as the cloke which I left at Troas with Carpus, bring with thee, and the books, but
especially the parchments?

I. Does it not show us that this great and holy apostle was first a man like ourselves; a tried
and suffering man with human wants and human sympathies; aye, and human limitations, and
with transcendentally severer trials, yet with no greater privileges than we enjoy? Does he not
call to us with more clear encouragement, Faint not, dear brother, dear sister in the Lord; I,
too, was weak; I, too, was tempted; but thou, no less than I, canst do all things through Christ
which strengtheneth us?

II. Then, in what a lovely light of manliness, good sense, and contentment does this place the
apostles character! The sword, he well knows, is hanging over his head whose flash shall slay
him, but life is life. Until the Lord calls him, there is no reason at all why life should not go on,
not only in its quiet duties, but also with such small blessings as it yet may bring. There is no
flaring fanaticism, no exaggerated self-denial, here. The wintry nights will be cold and dull;
there is no sort of merit in making them colder and duller. That is why he writes for the cloak
and the dear old books. God, for our good, sends us all trials enough to bear, but it is only for our
good. There is not the least reason--it is not even right--to create tortures and miseries for
ourselves which God has not sent us. We are allowed to take and we ought to take every
harmless and every innocent gift which God permits to us, and to thank Him for it.

III. Then, look at the matter in one more light. What is it that a life of ceaseless ungrudging
labour has left to St. Paul? What earthly possessions has the apostle gained as the sum total of
services to the world, unparalleled in intensity and unparalleled in self-denial? Perhaps he wants
to leave some small memento behind him, some trifling legacy by which some true heart may
remember him ere the rippled sea of life flows smooth once more over his nameless grave.
Just as the hermit St. Antony left the great bishop St. Athanasius his one sole possession, which
was his sheep-skin cloak, so St. Paul, perhaps, might have liked to leave to the kind and faithful
Luke, or to the true and gentle Timothy, the cloak, the books, the parchments. But, oh, how
small a result of earths labours, if earth were everything, worth far less than a dancer gets for a
single figure in a theatre, or an acrobat for a fling on the trapeze; not worth one-millionth part of
what a patent brings in for some infinitesimal invention! Oh, the work and the reward are not
the same for eternity. It is not for such rewards that the great high service of the world is done.
Earths rewards, observe, have marvellously small relations to intrinsic values. The singer who
has a fine note in her voice may blaze in diamonds worth a kings ransom. But the thinker who
has raised the aim and nature of nations may die unnoticed; and the poet, who has enriched the
blood of the earth, may be left to starve. Paul pours out his whole life as a libation on Gods altar,
in agonies for his fellow-men; he cleanses the customs, he brightens the hope, he purifies the life
of men; he adds, for centuries, to the untold ennoblement of generations; what is the sum total
of his earthly reward? What is the inventory of all his earthly possessions as he sits upon his
prison floor? Just the cloke that I left at Troas, and the books, but especially the parchments.
Would that content you? Do you think that he sighed or was envious of evildoers, when he
contrasted his solo possessions--that cloak and those few books, which were all that he had--
with the jewels of the adventurer Agrippa, or the purple of the execrable Nero? Not one whir.
They were not what he had aimed at. He sat loose to those earthly interests on which mens
minds are sometimes to the last so deplorably and so hideously fixed. No; better as it is. He will
thank God for such warmth as he may find in the cloak and such consolation as the books may
bring him, and, for the rest, he will trust death, and he will throw himself on God. (Archdeacon
Farrar.)

Note-books
of his own making or collecting: these are highly prized by students. Julius Caesar, being
forced to swim for his life, held his commentaries m one hand above water, and swam to land
with the other. (J. Trapp.)

A great love of books

An incident of my own experience has often interested me, and may not be without interest to
you. I learnt one evening in London--it was at an evening party at which many persons were
assembled--from a friend of mine that a friend of his and mine was lying dangerously, and, as it
turned out, fatally ill in his chambers in the Temple. That friend of mine was the late Sir David
Dundas, who was for many years in Parliament, and with whose friendship for many years I was
favoured. I went down the next morning to ask after him, and, if it were proper, to see him. He
invited me, through his servant, into his room, and I found him upon his bed of sickness, feeble,
not able to talk much, and scarcely able to turn himself in his bed. We had some little
conversation, and in the course of it he offered to me something like a benediction. He said--I
remember his words very well--I have never pretended to be a learned man or a scholar, but
God has given me a great love for books. He then referred to the writings of the celebrated Lord
Bacon, and taking a quotation from a letter which that eminent person had written to a friend,
he turned to me and said, May God lead you by the hand. That was one of the passages fixed in
his mind from his reading of the words of Lord Bacon. Now, that was a solemn hour with my
friend--if I may quote a very expressive and beautiful line from one of Scotlands real, but one of
her minor poets, Michael Bruce--When dim in his breast lifes dying taper burns. At that
solemn hour, reviewing his past life, reviewing the enjoyment he had partaken of, he thanked
God for having given him a great love of books. Two days after that--I think the second or third
after that interview--that dying taper was extinguished, and my friend passed into the unseen
world. (John Bright.)

A good book a lasting companion

Truths which it has taken years to glean are therein at once freely but carefully communicated.
We enjoy communion with the mind, though not with the person of the writer. Thus the
humblest man may surround himself by the wisest and best spirits of past and present ages. No
one can be solitary who possesses a book; he owns a friend that will instruct him in moments of
leisure or of necessity. It is only necessary to turn over the leaves, and the fountain at once gives
forth its streams. You may seek costly furniture for your homes, fanciful ornaments for your
mantelpieces, and rich carpets for your floors; but, after the absolute necessaries for a home give
me books as at once the cheapest, and certainly the most useful and abiding embellishments.
(Family Friend.)

Choice of books
What books you will choose as your intimate friends will depend upon your humour and taste.
Dr. Guthries choice seemed to me charming. He told me that he read through four books every
year--the Bible, The Pilgrims Progress, four of Sir Waiter Scotts novels, which he reckoned as
one book, and a fourth book, which I have forgotten, but I think it was Robinson Crusoe. You
will choose some books because they soothe and quiet you; some because they are as
invigorating as mountain air; some because they amuse you by the shrewdness of their humour;
some because they give wings to your fancy; some because they kindle your imagination. (R. W.
Dale.)

Mental occupation in prison

Exile and imprisonment are among the darkest tragedies of existence. But Ovid, banished
from the luxurious and learned capital to the barbarians of Tomis, in the inhospitable waste
along the Euxine, stripped of property, wife, and children, saved himself from despair by labour,
and, surrounded by hopeless savagery, produced some of the finest of his works. Boethius, the
last and noblest of the ancients, before the darkness of the Middle Ages fell on Europe, lying
under unjust sentence of death in the tower of Pavia, forbidden books, intercourse with fellow-
scholars, preserved his sanity and fortitude to face a cruel death by writing The Consolation of
Philosophy. Don Quixote, which convulsed a nation with merriment, was the solace of an
undeserved imprisonment, which bodily suffering made more unendurable. The dungeon of
Waiter Raleigh was his calm study. In the condemned cell Madame Roland, less moved by the
certainty of her own fate than by apprehension for her beloved husband, fortified her mind
against possible madness by the composition of her memoirs. Lady Jane Grey and Mary Queen
of Scots beguiled imprisonment of half its terrors with hard study and careful writing. (Harpers
Bazaar.)

An affection for a cloak

Newman tells us (in 1840) how he kept an old blue cloak which he got in 1823, and had an
affection for it, because it had nursed me through all my illness. I have it still. I have brought it
up here to Littlemore, and on some cold nights I have had it on my bed. I have so few things to
sympathise with me that I take to cloaks.
An endeared garment
A shawl with a strange history was buried with the late Professor Cocker, of Michigan
University. Shortly before his death, Dr. Cocker called the attention of his pastor to a worn and
faded shawl spread on his bed, and requested to have it wrapped around his body and buried
with him. He had made it himself when a young man in England; had worn it in all his
journeyings to and from over the Atlantic and Pacific Oceans, when residing in Australia, when
he escaped from the Fiji Islanders as they were preparing to kill and roast him, and when he was
ship wrecked. It accompanied him when he landed in the United States, and even clad the
remains of his dead child when, penniless and disheartened, he first arrived in Adrian. It is not
surprising that a garment with such associations had, though worn and faded, become precious
to him, and his desire that his body should be enshrouded in it is easily understood.
Use of a cloak
John Welch, the old Scotch minister, used to put a plaid across his bed on cold nights, and
some one asked him why he put that there. He said: Oh, sometimes in the night I want to sing
the praises of Jesus, and I get down and pray. Then I just take that plaid and wrap it around me
to keep myself from the cold.
Cloak, books, and parchments
Winter was coming on, and his somewhat emaciated frame was less able than formerly to
withstand the cold. He remembers that when he was last at Troas, he left his heavy overcoat
there, in charge of his friend Carpus, probably because he preferred to take a portion of his
journey on foot. He will be sure to need it as the weather becomes more severe, so he requests
Timothy, who is now at Ephesus, to bring it with him when he comes west to Italy.

I. TAKE CARE OF YOUR BODILY HEALTH. Young men are often particularly neglectful on this
matter. Many is the man whose constitution has been undermined for life by his own
carelessness as a youth in respect of food, rest, and clothing.

II. MAINTAIN THE CULTURE OF YOUR MIND. Do not be so engrossed with business, that you
rarely open an instructive book. Do not forget that your intellect wants to be stimulated and fed,
as it cannot be if you think of nothing but bills, and accounts, and orders, and invoices, and what
is vulgarly and expressively called shop. A sailor, who had circumnavigated the globe with
Captain Cook, was pressed by his friends to give them some account of the wonders he had seen,
and at last consented to do so on a certain evening. A large and eager company assembled, in
expectation of a great intellectual treat; when the rough mariner thus began and ended his
description of his travels: I have been round the world with Captain Cook, and all that I saw
was the sky above me and the water beneath me. And, truth to tell, there are young men who
show little more discernment than that blunt sailor. They have no intellectual ambition, no
thirst for knowledge, no passionate desire for self-improvement. If business is going on well, and
their salary is regularly paid, and they have enough to eat and drink, they are content. There is
no systematic study; no training of the mind, no whetting or sharpening of the intellectual
faculties. I warn you, young men, against so ignoble a use of what is, in some respects, the best
part of life. Lord Bacons opinion upon books he thus expressed: That histories make men wise,
poets, witty; mathematics, subtle; natural science, deep; moral philosophy, grave; logic and
rhetoric, able to debate. As you would possess such qualities, then, your reading must be
catholic and extensive.

III. ESPECIALLY SEE TO THE WELFARE OF THE SOUL. However limited be your reading, see that
the Bible has its rightful place. It is said that in the British Museum alone there are so many
books that the mere mechanical reading of them would demand a thousand years. So you cannot
read everything--you must make your selection; but oh! let this peerless volume reign supreme
in your library. Let it be the monarch of your bookshelves. There is an old Latin proverb, which
is good enough so long as the Bible is out of account, Cave ab homine unius libri--i.e., Beware
of a man of one book. But when that one book is the Book of God, the counsel may be inverted;
for there is no man more to be sought after than the man who daily feeds from this table, and
drinks from this well. Especially the parchments. Let no general reading, however excellent
and instructive, elbow this to one side. Be diligent students of Gods Word, and, as Dr.
Doddridge said, you shall be excellent scholars ten thousand years hence; whereas, however
proficient in secular knowledge, if the Bible be neglected, you shall be unfitted for the
occupations of the redeemed in heaven. You have a richer Bible than ever Paul possessed. Those
clumsy, greasy parchments, written by laborious scribes, would form a strange contrast to
such triumphs of modern skill as are now sent out in millions from the great repository in Queen
Victoria Street; and you can place in your waistcoat-pocket treasures of inspiration, which in the
apostles time would have taxed the strength of a man to carry. The greater, then, your
responsibility. Oh, make good use of your Bibles! Above all, accept without delay the Divine
salvation revealed. (J. T. Davidson, D. D.)

The cloak and the parchments; or, mans needs

We have here--
1. A striking illustration of the manner of Divine inspiration. The divinest communications
of truth appear in connection with things of personal and secular concern.
2. A beautiful display of spiritual self-possession.
3. An affecting utterance of human needs. With all his present principles, past
achievements, and future destiny, he has yet necessities as well as resources. Spirituality
did not destroy his physical sensibilities; heroic courage and independence did not
deaden his social affections; supernatural illumination did not make him depreciate the
ordinary means of information and excitement.

I. PHYSICAL. The cloak. Paul needed a garment, and wished for one. To slight the body is a
mark of heretics; to destroy it is to be a murderer. What a world of need is caused by its
possession! What urgent demands does it make on care and effort, skill and labour! But the
thought here is, that the body is a source of trouble, inconvenience, dependence;--that small
things may lead to its discomfort and injury. Let but the ordinary laws of nature be broken; let
but the ordinary operations of life be suspended; let there be but a little accident, a slight
mistake, a temporary forgetfulness; and how bitterly are we made to feel the pressure and
responsibility of our material charge! We cannot afford to trifle with or ignore it. The most
spiritual and independent must remember the mislaid or forgotten dress.

II. THE SOCIAL. When thou comest. Do thy diligence to come shortly unto me. Man is a
social being--made to feel for and with his fellow-men. He is revealed, regaled, renewed by
fellowship. It is a lamp, a feast, a buttress of his being. It is everything whereby he can be
ministered unto, or help to minister. Fellowship in woe, in joy, in work, in thought, is a rich
delight, and in most cases a great necessity.

III. THE SPIRITUAL. The books, especially the parchments. We know not what these were,
but are sure they were books tending to cultivation of mind and heart. What a field of thought is
opened up by these words I See the ministry of minds; see their working and results preserved
and propagated by the use of letters; see the labours and rewards of some made the inheritance
of others; and all this beyond the sphere Of personal presence and immediate influence see it
done for men and ages unborn. What a debt we owe to books! What information and stimulus!
what means of growth! what instruments of knowledge, joy, and power! Especially the
parchments. Some think these were a kind of commonplace book, in which the apostle put his
own reflections and precious passages met with in his reading. If so, we have an important
thought. That is most a mans own which he has originated, or thoroughly appropriated by
meditation. Books are nothing but as they are read, marked, learned, and inwardly digested.
Lessons:
1. The subject teaches humility.
2. Gratitude.
3. Benevolence.
4. Self-interest. (A. J. Morris.)

The cloak at Troas

It appears to us that Pauls request for his cloak left at Troas affords an undesigned proof of a
striking feature in his character--viz., that sobriety of mind which, on the one hand, never
separates the things of earth from the things of heaven; nor, on the other hand, ever esteems
spiritual-mindedness, and the ardent contemplation of unseen things, to be inconsistent with
attention to the ordinary ongoings, the common duties, and little details of every-day life. Paul
was not further removed from the worldliness which never seeks to ascend in heart to heaven,
than from the fanaticism and morbid pietism we sometimes witness, which only condescends to
visit earth. The light of life which he enjoyed filled and blended into one common glory the
things of earth and heaven, of time and of eternity! At one moment, for instance, we hear him
exclaim (2Ti 4:6-8). Yet, when his course was being finished, his death near, his reward sure,
and while he sees the glories of heaven opening before his enraptured eye, it is even then that he
expresses his anxiety to obtain his cloak from Treas. What evidence does this coincidence afford
of calmness, peace, and sobriety of mind! Such we have sometimes witnessed, too, in aged
Christians of long experience, who, on their deathbeds, could gaze upon the unseen world of
everlasting rest, on which they were entering with perfect peace and full assured hope, while, at
the same time, they attended with cheerful spirit to those common household duties and family
arrangements from which, in person, they were soon to be for ever severed. (Edinburgh
Christian Magazine.)

2TI 4:14
Alexander the coppersmith did me much evil.

Indignation an important quality in a true man

At a party at Dalkeith Palace, where Mr.
in his mawkish way was finding palliations for some villainous transaction, Adam Smith
waited in patient silence until he was gone, then exclaimed, Now I can breathe more freely. I
cannot bear that man; he has no indignation in him. (W. H. Baxendale.)

Of whom be thou ware

1. We must shun the society of incurable sinners. Whilst men are hopeful and curable we
must try all means to win them.
2. Opposing of the truth is very grievous to a gracious soul. For he hath greatly withstood
our words. Gods people are baptized with fire as well as with water, and must be hot
and not lukewarm or indifferent in the things of God.
3. Wicked men do not so much oppose our persons as our preaching. They hate us not as
men, but as ministers, because we publish the truth that condemns their wicked
practices. (T. Hall, B. D.)

2TI 4:16-18
All men forsook me.

Paul, a Christians example

I. Paul forsaken, and yet forgiving those who had withdrawn from him.
1. The apostle was forsaken by his friends when most he needed them.
 2. Pauls friends leaving him, made him the more helpless.
3. Pauls friends leaving him, discovered their frailty.
4. The apostles forgiving spirit is particularly worthy of our notice.

II. Paul upheld, and therefore preaching.

1. Paul was upheld by Divine grace.
2. The Lord was present with His servant.
3. The Lord stood by the apostle that his kind of preaching might be fully known.
4. We who are Gentiles have heard the apostles kind of preaching.

III. Paul delivered, and so acknowledging.

1. This was a seasonable deliverance.
2. This was a great deliverance.
3. The Lord was the accomplisher of this deliverance.
4. Paul gratefully acknowledges his deliverance.

IV. Paul encouraged, and therefore glorifying.

1. The apostle was encouraged to look for a glorious destination--heavenly kingdom--the
kingdom of glory.
2. The apostle was encouraged to look for Divine preservation--shall deliver still.
3. The apostle was encouraged in his expectations by former deliverances (2Co 11:24-27;
2Co 11:31-33).
4. In the whole, Paul glorified the Lord.
Conclusion:
1. To those who question us with regard to our hope, we should be able to give an answer.
2. We should exercise a forgiving spirit towards our brethren.
3. When we feel our own weakness, this should lead us to look to the Lord for assistance.
4. We should glorify God for all our deliverances.
5. We should remember that the Lord alone can save and preserve us. What will those do
who forget this? (John Miller.)

The adversity of the good

I. That great adversity frequently befalls the rest of men. This shows--
1. That neither adversity nor prosperity is any test of character.
2. That there must come a period of retribution.

II. That great adversity exposes the weakness of our rest friendships.

III. That great adversity developes the magnanimous in the heart of the good. I pray God,
etc. Like Stephen under shower of stones, and Christ on cross.

IV. THAT GREAT ADVERSITY DEMONSTRATES EVER MORE THE FAITHFULNESS OF GOD.
Notwithstanding the Lordstood by me (Job 5:19). (Homilist.)
Mans extremity is Gods opportunity
1. All men forsook me, but the Lord stood by me. Hence, observe: that mans extremity is
Gods opportunity, or when mans help faileth then God appeareth, He then cometh in as
an Auxiliary. The Lord only is immutable, He never faileth His at their need. Gods
people are never less alone than when they are most alone; never less forsaken than
when they are forsaken of all.
2. Strengthening grace is the gift of God. And strengthened me. He doth not only give us
renewing grace and then leave us to our own free-will, but He giveth us persevering grace
also. As He is the Author of our grace by vocation, so He is the finisher of it by
preservation.
3. Whilst God hath any work for His servants to do, He will assist and uphold them in spite
of all oppositions. That by me the preaching might be fully known. Though Nero rage
against Paul, and all men forsake him, yet God will assist him that He may preach the
gospel to the world. Our comfort is, that our times are not in our enemies hands but in
the hands of a gracious God.
4. God would have His truth revealed to the sons of men. And that all the Gentiles might
hear. He would have the gospel known--fully known--to the Gentiles. Truth is good, and
the more common it is the better. Where it getteth ground, Satans kingdom falleth like
lightning from heaven suddenly and irresistibly (Luk 10:18). Let none then hide their
talents, but as the sun freely communicateth its light and heat to us, so let us freely
impart our gifts unto others.
5. The Churchs enemies ofttimes are lions. And I was delivered out of the mouth of the
lion. Lions for potency, lions for policy (Psa 17:12), lions for cruelty, lions for terror. Be
serpents for policy, and not for poison, lions for prowess, and not for rapine. Be not
familiar with these lions, come not near their-dens lest they make a prey of you, have no
fellowship with such unfruitful works of darkness but reprove them rather.
6. God many times suffers His dearest children to fall into the mouths of these lions, so that
to a carnal eye they seem hopeless and helpless.
7. That God will deliver His from this great danger. He that brought thee into the mouth of
the lion will bring thee out again (Dan 6:22). ( T. Hall, B. D.)

Gods goodness in the greatest distresses

I. PAULS EXPERIENCE of Gods loving care for him in his past deliverances.
1. The enemies of the truth are oft for power, always for malice--lions.
2. God suffers His dearest children to fall into the mouths of lions.
3. In their extremities God delivers them--
(1) By suspending the malice of their foes.
(2) By raising up one lion against another.
(3) By diverting them from their intended prey.
(4) By changing their nature to lambs.
(5) By showing Himself a lion.
(6) By making them lions to themselves.
(7) By making them friends, putting some conceit or fancy into their heart.
(8) By making His own people lions to their adversaries.
 II. PAULS ASSURED HOPE, built upon his experience.
1. The Lord shall deliver me from every evil work. God preserves from evil works by
planting the graces of faith and fear in us.
2. And will preserve me unto His heavenly kingdom. By Himself, and by inferior agencies.

III. THE ISSUE OF BOTH HIS EXPERIENCE AND HIS HOPES. As they flow from Gods grace, so he
ascribes to Him the glory. We honour ourselves when we honour God; our praising God causes
others to do so. (R. Sibbes, D. D.)

Deliverance and salvation through death

Deliver us from evil, for thine is the Kingdom, the power and the glory, for ever. Amen. So
our Lord taught us to pray. Is there not an echo of the prayer in these words of the prisoner?
Surely it is not accident that so many of the keywords of the closing petitions of the Lords
Prayer recur here. And this burst of triumph is his very last word to his friend Timothy, with the
exception of one or two closing personal salutations. That bird could sing in a darkened cage,
and had the firmest and brightest hopes when all seemed darkest.

I. Consider then, first, THE PRISONERS CONFIDENCE. It is quite clear that he expected nothing
but death. Only a few verses before he has said, I am now in the very act of being offered, and
the time of my departure is at hand. And yet, with death staring him in the face, and with
nothing more clear to his anticipation than that his work was done, and that there only
remained for him to wait for the crown, he breaks into this rapture of triumph, and says, The
Lord will deliver me from every evil world, and will preserve me, or, to take the pregnant
expression of the text, save me into His heavenly kingdom. May we not learn from this what
the true meaning of deliverance from evil is; and what therefore is meant by the petition when it
occurs in the pattern prayer? It is not exemption from trial, not escape from even the uttermost
severity of it. Whosoever is able in the midst of all, to keep firm hold of his faith and, by his faith,
of his Saviour, has received deliverance from the evil which pours all its vials of plagues upon his
head. For the only thing that really does us harm is that which drags us away from God. He
shall deliver me from every evil work; not because the sword will not fall upon my neck, but
because, when it does, it will not part me from my Christ. He shall deliver me from every evil
work; not because I shall not taste the full bitterness of the cup that is commended to my lips,
but because in the very act of drinking the most nauseous potion I shall take it as a cup of
salvation, and call upon the name of the Lord. That is deliverance. The same line of thought may
be suggested in reference to the other clause of this expression of confidence, which teaches us
to look at the last of the so-called evils. Paul expects to be delivered from and to be saved
into. The former phrase contemplates removal from the sphere of evil, the latter, the bringing
safely into another sphere where evil is unknown, even that kingdom in the heavens over which
Christ serenely held sovereign sway, while Nero afflicted the earth with a delirium of blood and
lust. And what was the prose fact which presented itself to Pauls faith, thus radiantly clad in
robes of triumph? Nothing else than that grim form of Death, feared and hated of men as the
worst of all calamities, seems to him a deliverer and angel-messenger of salvation, who came
not to destroy mens lives, but to save them, not to drive them into the gloomy dominions of
the grave, but to lead them safe into the heavenly kingdom of his Lord and theirs. For Christs
servants Death is the lackey who opens the doors of the presence-chamber of the King. The
apostle employs in my text a different preposition to describe this ultimate deliverance from that
which he does when he says, I was delivered out of the mouth of the lion. In one case he
represents the peril as though he was, as it were, dragged from between the teeth that
threatened to devour him. In the other case the deliverance is more complete, and implies
complete removal away from the sphere in which evil works. Taken together, the two
prepositions in the two clauses, from and into, present the idea of change of place, or, as we may
say, a migration from one realm and order of things to another. Thus the final saving is here
regarded as a deliverance which lifts us out of the lower levels of the atmosphere, where evil, like
some wild cyclone sweeps howling and destroying, and carries us into the quiet regions above,
where loud winds never call, but all the air a solemn stillness holds, though stagnation is as far
away as tumult.

II. A second consideration is suggested by these words--namely, THE GROUND OF THE

PRISONERS CONFIDENCE. The and at the beginning of the text is very probably spurious, but
none the less is the confidence expressed in the text based upon the experience narrated in the
preceding sentence. There Paul thankfully tells Timothy, I was delivered out of the mouth of the
lion. Therefore he is sure that the future will be like the past--I was delivered--the Lord shall
deliver. That experience, then, is the first ground of his confidence. Gods hitherto has always
wrapped up in it a henceforth. All that He has been He will be. There are no tenses in His
verbs. The past and the future are smelted down into one eternal and unchangeable present. But
there is another ground of confidence on which I may touch for a moment. If I am at all correct
in tracing any kind of connection between the words of my text and the Lords Prayer, that very
prayer is the basis of the confidence which is here expressed, and Paul is sure that God will
deliver, and that he will come to Christs heavenly kingdom because Jesus Christ taught him to
pray, Deliver me from evil. So he makes his prayer into a promise, and out of all these Christ-
taught petitions he wins the assurance of Christ-given hopes. Happy they who so pray as that
out of their prayers they can construct confidences!

III. Lastly, note THE PRAISE THAT SPRINGS FROM THE CONFIDENCE. Unto Him be glory for ever
and ever. Amen. Pauls thankfulness arises from his anticipation, and not from the realisation,
of deliverance. So completely did this mans faith make real to him at the moment the future
deliverance that irrepressibly there bursts from his lips this great thanksgiving and doxology. If
the anticipation led to such sweet music of praise, what would the reality do? Ought we not to
entertain our yet unreceived blessings with as full a welcome and credence, and with as lively a
gratitude, as speaks here? Should we not draw them to ourselves before they come, in the
exercise of a hope based upon Gods faithful promises which will open our lips to show forth His
praise? We should note still further in this doxology the unconditional attribution of Divine
honour to Jesus Christ. It is Jesus who is here called the Lord, and while the word does not
necessarily imply Christs divinity, the ascriptions of praise here unhesitatingly laid at His feet
can neither be explained nor justified, unless the speaker owned Him as Divine. Pauls Christ
was not a Christ who had once done sweet and great things, and could do such no more, but a
Christ working to-day for His servant. Note, too, that the ascription to Jesus of glory that shall
shine through ages of ages is here connected with Pauls salvation. He did not think himself as of
such exceptional importance that his salvation would bring more glory to Jesus Christ than that
of others would do. Lowly self-oblivion and wondering gratitude, not arrogance, speak here.
Precisely because he is so unworthy and weak does the apostle think that the power and love
which would and could save him call for endless praise. The poorer the material the more the
artists glory. For ever and ever the praise of the glory of Gods grace in Christ will ring through
the universe. (A. Maclaren, D. D.)

Conserving grace
1. The experience of Gods former deliverances must make us rest upon Him for future?
From every evil work. Though God doth not save His people from suffering, yet He will
save them from sin; and though He leave in them infirmities, yet He will free them from
enormities, and from total apostasy.
 3. God is the preserver of His people. And He will preserve me to His heavenly kingdom.
But especially He keeps their souls in an holy frame till He bring them to glory. It is not
sufficient that we light a lamp, but there must be a continual supply of oil, else the light
will go out. So it is not sufficient that we have preventing, preparing, renewing grace, but
we must also have subsequent, conserving, perfecting, persevering grace daily given in to
preserve us from apostasy. We have always need of a Divine maintenancy till we have
finished our course (Psa 73:23). And this He will do in despite of all our enemies; if
anything destroy us it is sin, and for that we have Gods hand here that He will deliver us
from every evil work that might any way ruin us, and so preserve us till He have brought
us to heaven. He keeps heaven for the saints, and the saints for heaven.
4. Gods goodness to His people is wholly free. All His dispensations to His are free grace
and pure mercy.
5. God is a good and bountiful Master to His people.
6. In our deepest distress we should have an eye to this heavenly kingdom. So doth Paul
here. Whatever thy sorrows or sufferings be here, yet remember there is a heavenly
kingdom will pay for all.
7. God will bring His people to a kingdom, to an heavenly kingdom. (T. Hall, B. D.)

Never a friend
Paul might have said, as Socrates did, My friends, I have never a friend. And as Plato, A friend
is a very mutable creature. (J. Trapp.)

Why earthly props are removed

See, father I said a lad who was walking with his father, they are knocking away the props
from under the bridge; what are they doing that for? Wont the bridge fall? They are knocking
them away, said the father, that the timbers may rest more firmly upon the stone piers which
are now finished. God only takes away our earthly props that we may rest more firmly upon
Him. (Elon Foster.)

Folly of persecution
In the Indian legend a mighty, wicked sorcerer seeks, with very poor success, to keep the sun,
moon, and stars in three separate chests; and those who have sought to suppress Gods servants
have succeeded no better. John was banished to Patmos, but, far from sinking out of view in the
solitary sea, he stands before the world amid sublimest illuminations, like his own angel
standing in the sun. They drove Luther into the Wartzburg; but there, in translating the
Scriptures into German, he became the cynosure of all eyes. Bunyans enemies consigned him to
Bedford Gaol, and so he became known to the race, one of the foremost of the immortals of
Christendom. (W. L. Watkinson.)

Divine protection
Mr. J. G. Oncken was the Baptist pioneer in Germany, and in his younger days suffered for the
truths sake, both fine and imprisonment. We remember his pointing out to us the spot upon the
Alster where he baptized his converts at dead of night, and we shall never forget his story of the
burgomaster of Hamburg, who held up his finger and said, You see that finger! As long as that
can move I will put you down. Sir, said Oncken, I see your finger, but I also see an arm,
which you do not see, and so long as that is stretched out you cannot put me down. (C. H.
Spurgeon.)
Confidence in God
John Wesley once stood out very nobly in disregarding the eyes of men so long as he stood
acquitted in the sight of God. Among his many persecutions are to be numbered the falling back
of former friends, including his wife. These turned against him, and published many spiteful
things, even defaming his character in a shocking manner. Brother Charles hastened off in alarm
and indignation to inquire what defence Brother John would set up. There was no time to lose!
The eyes of the world were upon him, and Gods enemies and his own would be glad to make
capital out of so contemptible a business What was Charless surprise to find that John was
resolved on doing simply nothing! The great preacher was calm and comfortable in mind, being
entirely free from any concern for the future. Why should he be perplexed when he had
entrusted God with his all--even with his reputation? None are so safe as those whose characters
are in Gods keeping. Such often consider that they dishonour God by setting up puny defences
of their own against the cavils of the wicked. They think more of that one eye of God which is
ever looking on them than of the eyes of men. (C. H. Spurgeon.)

The faithfulness of Jesus

It is recorded of a good man that his last day, with the exception of a few intervals, was passed
in unconsciousness. Seeing a look of returning intelligence, one asked, Are you thinking of
Jesus to-day His reply of loving trust was never to be forgotten: When I am conscious I am
thinking of Jesus; when I am unconscious Jesus is thinking of me.
Looking up for help
One morning, not long after my arrival at Llandrindod, the artist was showing me a printed
proof of a likeness of myself recently taken, when, in reply to a remark, he said, You see, sir,
you have such a habit of looking up. The words came to me with a meaning he did not intend
them to convey. I quite rejoiced to hear them. (J. T. Wrenford, M. A.)

Prayer and trust

This is the true inmost essence of prayer--not that we should prescribe to Him how to answer
our desires, but that we should leave all that in His hands. The apostle Paul said, in his last
letter, with triumphant confidence, that he knew that God would deliver him and save him into
His everlasting kingdom. And he knew, at the same time, that his course was ended, and that
there was nothing for him now but the crown. How was he saved into the kingdom and
delivered from the mouth of the lion? The sword that struck off the wearied head that had
thought so long for Gods Church was the instrument of the deliverance and the means of the
salvation. For us it may be that a sharper sorrow may be the answer to the prayer, Preserve Thy
servant. It may be that Gods bowing down His ear and answering us when we cry shall be to
pass us through a mill that has finer rollers, to crush still more the bruised corn. But the end and
the meaning of it all will be to rejoice the soul of the servant with a deeper joy at last. (A.
Maclaren, D. D.)

2TI 4:19
The household of Onesipherus.

An extensive blessing
As the dew that falleth on the mountains runs down to the valleys, and the precious ointment
that was poured upon the head of Aaron ran down to the skirts of his clothing (Psa 133:1-3.), so
the blessing which God pours on governors extendeth itself to such as are under them. (T. Hall,
B. D.)

2TI 4:20
Trophimus sick.

Unaccomplished aims
How many broken-down servants of God are there to-day, Christian men and women, who
have proved their sincerity, who do prove their sincerity, but whose thin hand can do little or
nothing in raising the stones of the shrine they so passionately desire to build? As in the busiest
thoroughfares of great cities we behold wistful faces looking down from hospital windows,
longing to share in the strong life of the streets; so are there frail, broken-down watchers of the
work of God who long to share the toil and sacrifice of Gods workmen. (W. L. Watkinson.)

Use of sickness
Hannah More made the following entry in her journal (Jan. 21, 1798): Many temptations this
week to vanity. My picture asked for two publications. Dedications--flattery without end. God be
praised, I was not flattered, but tired--twenty-four hours headache makes me see the vanity of
all this. (J. F. B. Tinling, B. A.)

2TI 4:21
Come before winter.

Winter voyages

I. The voyage to the eternal city.

1. The departure.
2. The voyage.
3. The guidance of the helmsman.
4. The propulsion of all progress must come from the winds of heaven.
5. Industry on board the ship.
6. The shipping of the anchor.
7. The end of the journey.

II. THE AVOIDANCE OF WINTER RISKS. Put not off to old age, etc.

III. THE ADVENTURE OF DILIGENCE. Make haste. There is no time to lose. (S. H. Tyng, Jr. , D.
D.)

Friendships
Of such friendships biography happily furnishes us with many examples:--Gray, the poet, and
Mason; Cowper and Mrs. Unwin; Tennyson and Arthur Henry Hallam; Keats and Severn;
Elizabeth Carter and Bishop Seeker; Mrs. Taft and Miss Marsh. This collocation of names
reminds us of the old fallacy that true friendship can subsist only between individuals of similar
character and disposition. Never was there a greater delusion! A mans friend is never his
counterpart, but his complement; supplies that which is wanting in himself. And this is the use
and value of friendship, it is like an offensive and defensive alliance between two equal powers,
in which the one undertakes to furnish a military and the other a naval force, it provides for each
party to the bond that which he or she most needs. (The Fireside.)

Eubulus and Pudens, and Ltuus, and Claudia. Eubulus is mentioned here only. It has
been thought possible that Pudens may be the friend of the poet Martial, whose marriage with
Claudia, a foreign lady, he celebrates in Epigram 8. lib. 4., supposing that other epigrams which
are not favourable to the moral character of Pudens were written before his conversion. An
inscription found at Colchester mentions a site given by one Pudens for a temple, built under the
sanction of a British king, Claudius Cogidubrius; and it has been conjectured that this was the
same Pudens who was a centurion in the army, and who may have married the daughter of
Cogidubrius, whose name would consequently have been Claudia. The Claudia Rufina of Martial
was a Briton, and may have received the name of Rufina from Pomponia, the wife of Aulus
Ptantius, commander in Britain, who was connected with the Ruff family, and was accused of
holding foreign superstitions. All this, however, is very uncertain. Linus is probably the same
Roman Christian who became the first bishop of the Church there, according to Ignatius and
Eusebius. (Bp. Jackson.)

2TI 4:22
The Lord Jesus Christ be with thy spirit.

The highest wish of true friendship

I. MAN HAS A SPIRITUAL NATURE. Spirit is something that is unlike matter--indivisible, self-
active, self-conscious, religious. That man has a spirit is--
1. A fact most demonstrable.
2. A fact most practically ignored.
3. A fact the most distinguishing--marking us off from all mundane existences.

II. Mans spiritual nature needs the companionship of Christ.

1. Christ alone can centralise its affections.
2. Christ alone can enlist unbounded reliance.

III. Companionship with Christ is an attainable blessing. (Homilist.)

Christ with us

I. LET US INQUIRE IN WHAT SENSE THE LORD JESUS CHRIST IS WITH HIS PEOPLE. We cannot hope
to enjoy His bodily presence. It was expedient that He should go away; and still it is expedient
that He should remain away. Yet in His spiritual presence He can be with us.
 II. He is with us WHEN, AS THE UNIVERSAL RULER, HE GOVERNS ALL THINGS FOR OUR GOOD. But
the prayer of Paul for Timothy is, The Lord Jesus Christ be with thy spirit. What we need is a
consciousness of Christs presence--the enjoyment of fellowship with Him. As the eagle soars
towards the sun, so he soars towards God. The spirit of man needs God; especially God manifest
in the flesh. It is only as He is with us--filling us with all the fulness of God, that our spirits find
rest. Then we are assured of reconciliation, forgiveness, and eternal blessedness.

III. THE REQUIREMENTS OF OUR EARTHLY STATE cause us to need the presence of Christ. We
are exposed to temptation; how shall we resist it unless He help us?

IV. Have you ever thought of THE GREAT AND MANIFOLD BLESSINGS which the presence of
Christ brings to us? No visitor brings such gifts.
1. How largely He increases our store of knowledge! What glorious revelations He makes of
His own beauty and worth, shining before us, like the sun, in the brightness of His own
light!
2. Then, among the blessed results of Christs presence, and not the least, is assimilation to
His image. (W. Walters.)

The presence of Christ with His people desirable

All who desire the ministry, which Christ has established amongst them, to be useful, and
wise, and successful, ought frequently to pray, The Lord Jesus Christ be with thy spirit. Nor is
it less important in respect to their own individual piety, their growth in grace, and their
preparation to go into eternity, that the Lord Jesus Christ be with their own spirits. This will
appear:

I. FROM A CONSIDERATION OF THE INQUIRY. In no other way, except by the presence of Jesus,
can we arrive at a purifying and sanctifying knowledge of the Word of God.

II. The importance of praying, the Lord Jesus be with our spirits, will be manifest FROM THE
NECESSITY OF HIS PRESENCE IN OUR DEVOTIONS. This alone can cause our prayers to go up before
God as a sweet savour.

III. The importance of praying for the presence of Christ is manifest FROM ITS INFLUENCE ON
OUR INTERCOURSE WITH THE IMPENITENT. Do we desire to set an example such as Christ set, and
to have such an influence as He shed around Him, and to cause the mite of our moral power to
fall into the current of that which our God, and the Lamb, and all the saints, have poured forth
on an ungodly world? And shall we not desire that the Lord Jesus Christ would be with our
spirits?

IV. What can we do in our intercourse with the Church without the presence of Christ?

V. What can we do in sickness without the presence of Christ? Conclusion:

1. From the subject we learn the reason why so many are fluctuating in their religious
characters. It is because the Lord Jesus Christ is not with their spirits.
2. The subject shows why there is so little effort for the salvation of the impenitent amongst
us. It is because the Lord Jesus Christ is not enough with our spirits.
3. The subject explains some facts, which we have long witnessed but have not understood.
(1) It explains why so many, who have named the name of Christ, do not appear to be
 Christians.
(2) It explains why so many, who occasionally appear to be Christians, are generally
without any evidence of piety--The Lord Jesus Christ is not with their spirit.
(3) It explains why so many are changing their religious views and feelings, while they
do not appear to wish to abandon religion itself--The Lord Jesus Christ is not with
them.
(4) It shows why the impenitent have so little respect for the Christian character
amongst us--The Lord Jesus is not with us, as a Church.
(5) It shows why, when so many persons in the Church and around it profess to be full of
faith and love, there are few or none converted.
(6) It shows what is necessary to a genuine revival of religion--That the Lord Jesus be
with us.
(7) It shows that all who are not labouring for one, seeking for one, and praying for one,
are without Christ--He is not with them. (J. Foot, D. D.)

Grace be with you.

Continual grace
The acts of breathing which I performed yesterday will not keep me alive to-day; I must
continue to breathe afresh every moment, or animal life ceases. In like manner yesterdays grace
and spiritual strength must be renewed, and the Holy Spirit must continue to breathe on my
soul, from moment to moment, in order to my enjoying the consolations, and to my working the
works of God. (Toplady.)

TITUS

INTRODUCTION TO TITUS

TITUS
Extremely little is known of Titus, either as a man or as an evangelist. His name never occurs
in the history of the Acts, which is somewhat strange, as we know, from the Epistle to the
Galatians, that he was with Paul and Barnabas at Antioch, and accompanied them to Jerusalem
when they went to have the dispute settled about circumcision (Gal 2:1-3). We learn, from the
brief notice given us of what took place on that occasion, that Paul sternly refused to have him
circumcised, as some of the Jewish Christians wished, because he saw that in his case the
principle of gospel liberty was at stake, and must, at whatever hazard, be vindicated. It therefore
appears not only that Titus was a Gentile, but that he must also have been employed chiefly in
ministering to the Gentiles, or to churches in which these formed the predominating element.
He appears, at a later period, to have been with Paul and Timothy at Ephesus, doubtless sharing
with these in the manifold labours attendant on the planting of the Church in that centre of
idolatry and corruption. From Ephesus he was sent forth by Paul to Corinth, for the purpose of
stimulating the brethren to get forward their contributions for the poor saints at Jerusalem (2Co
8:6; 2Co 12:18). He rejoined the apostle in Macedonia, and cheered him with the report he
brought, not only of the progress of the contributions, but also of the salutary effect produced by
the First Epistle of Paul to the Church at Corinth (1Co 7:6-15). (P. Fairbairn, D. D.)

TITUS A STRONG MAN

The love of apology, stimulating suggestion, and fatherly counsel manifested towards Timothy
differs greatly from the manner of every reference to Titus, who evidently could take care of
himself and be safely entrusted with intricate, difficult, and delicate negociations. St. Paul
appears to have been more dependent upon Titus than Titus was upon Paul. He is described as
the apostles brother and companion and fellow labourer (2Co 8:23); and if he were the bearer
of the First Epistle to the Corinthians, and enforced the advice of the apostle upon the Church
which had for the moment been thrown into violent confusion by that wicked person, he must
have been a man of strong nerve and fine tact Titus not only discharged his task with
admirable patience and success, but was ready, even eager, to go back to Corinth with the
second letter, and to complete the delicate service which he had commenced a year before (cf.
2Co 8:6 with 12:18). Since he had begun, Paul desired him also to finish among the Corinthians
the same grace or gift. The eager interest with which he responded to the appeal seemed like a
Divine inspiration. God, says Paul, put it into his heart. A private letter addressed to Titus in
the midst of these negociations would have possessed great interest; but we know nothing of his
proceedings until many years have elapsed. (H. R. Reynolds, D. D.)

BIOGRAPHICAL DETAILS
St. Pauls first imprisonment is concluded, and his last trial impending. In the interval
between the two, he and Titus were together in Crete (Tit 1:5). We see Titus remaining in the
island when St. Paul left it, and receiving there a letter written to him by the apostle. From this
letter we gather the following biographical details:--First we learn that he was originally
converted through St. Pauls instrumentality (Tit 1:4). Next we learn the various particulars of
the responsible duties which he had to discharge in Crete. He is to complete what St. Paul had
been obliged to leave unfinished (Tit 1:5), and he is to organise the Church throughout the island
by appointing presbyters in every city. Instructions are given as to the suitable character of such
presbyters (Tit 1:6-9); and we learn, further, that we have here the repetition of instructions
furnished by word of mouth (Tit 1:5). Next, he is to control and bridle (Tit 1:11) the restless and
mischievous Judaisers, and he is to be peremptory in so doing (Tit 1:13). Injunctions in the same
spirit are reiterated (Tit 2:1; Tit 2:15; Tit 3:8). He is to urge the duties of a decorous and
Christian life upon the women (Tit 2:3-5), some of whom (Tit 2:3) possibly had something of an
official character. He is to be watchful over his own conduct (Tit 2:7); he is to impress upon the
slaves the peculiar duties of their position (Tit 2:9-10); he is to check all social and political
turbulence (Tit 3:1), also all wild theological speculations (Tit 3:9), and to exercise discipline on
the heretical (Tit 3:10). When we consider all these particulars of his duties, we see not only the
confidence reposed in him by the apostle, but the need there was of determination and strength
of purpose, and therefore the probability that this was his character; and all this is enhanced if
we bear in mind his isolated and unsupported position in Crete, and the lawless and immoral
character of the Cretans themselves, as testified by their own writers (Tit 1:12-13). The notices
which remain are more strictly personal. Titus is to look for the arrival in Crete of Artemas and
Tychicus (Tit 3:12), and then he is to hasten to join St. Paul at Nicopolis, where the apostle is
proposing to pass the winter. Zenas and Apollos are in Crete, or expected there; for Titus is to
send them on their journey, and supply them with whatever they need for it (Tit 3:13). (Dean
Howson.)
 From his lonely cell on the eve of his martyrdom, St. Paul penned his second letter to
Timothy, and in that touching epistle we find the final reference to Titus, who is said to have
gone into Dalmatia. There is no reason whatever for believing that Titus had deserted his father
in the faith, or that in this journey he had done other than fulfil the wishes of the dying apostle.
Titus left behind him in Crete a name and a sacred memory. The modern Candia claims the
honour of his tomb. Two considerable churches were dedicated to him in the island, and he was
regarded as its patron saint. After the conquest of Crete by Venice, the Venetians also claimed
Titus, by the side of St. Mark, as their patron too. Pashley discovered a fountain, said to have
been used by St. Paul for the baptism of his converts, and, amid other superstitious tributes to
his memory, found that the apostle was credited with having driven the wild beasts from the
island. (H. R. Reynolds, D. D.)

Titus shares with Timothy the glory of having given up everything in order to throw in his lot
with St. Paul, and of being one of his most trusted and efficient helpers. What that meant the
Epistles of St. Paul tell us--ceaseless toil and anxiety, much shame and reproach, and not a little
peril to life itself. He also shares with Timothy the glory of being willing, when the cause
required such sacrifice, to separate from the master to whom he had surrendered himself, and to
work on by himself in isolation and difficulty. The latter was possibly the more trying sacrifice of
the two. To give up all his earthly prospects and all She sweetness of home life, in order to work
for the spread of the gospel side by side with St. Paul, was no doubt a sacrifice that must have
cost those who made it a great deal. But it had its attractive side. Quite independently of the
beauty and majesty of the cause itself, there was the delight of being associated with a leader so
able, so sagacious, so invigorating, and so affectionate as the apostle who became all things to
all men that he might by all means save some. Hard work became light, and difficulties became
smooth, under the inspiriting sympathy of such a colleague. But it was quite another thing to
have given up everything for the sake of such companionship and support, or at least in the full
expectation of enjoying it, and then to have to undergo the hard work and confront the
difficulties without it. The new dispensation in this respect repeats the old. Elisha leaves his
home and his inheritance to follow Elijah, and then Elijah is taken from him. Timothy and Titus
leave their homes and possessions to follow St. Paul, and then St. Paul sends them away from
him. And to this arrangement they consented, Timothy (as we know) with tears, Titus (we may
be sure) with much regret. And what it cost the loving apostle thus to part with them and to pain
them we see from the tone of affectionate longing which pervades these letters. (A. Plummer, D.
D.)

GENUINENESS
With regard to modern objections, it may be freely admitted that there is no room in St. Pauls
life, as given in the Acts, for the journey to Crete, and the winter at Nicopolis, required by the
Epistle to Titus. But there is plenty of room for both of these outside the Acts--viz., between the
first and second Roman imprisonments of the apostle. And, as we have already seen good reason
for believing in the case of 1 Timothy, the condition of the Church indicated in this letter is such
as was already in existence in St. Pauls time; and the language used in treating of it resembles
that of the apostle in a way which helps us to believe that we are reading his own words, and not
those of a skilful imitator. For this imitator must have been a strange person; very skilful in
some things, very eccentric in others. Why does he give St. Paul and Titus a work in Crete in
which there is no mention in the Acts? Why does he make the apostle ask Titus to meet him in
Nicopolis, a place never named in connection with St. Paul? Why bracket a well known person,
like Apollos, with an utterly unknown person, such as Zenas? It is not easy to believe in this
imitator. Yet another point of resemblance should be noted. Here, as in 1 Timothy, there is no
careful arrangement of the material. The subjects are not put together in a studied order, as in a
treatise with a distinct theological or controversial purpose. They follow one another in a natural
manner, just as they occur to the writer. Persons with their hearts and heads full of things which
they wish to say to a friend, do not sit down with an analysis before them to secure an orderly
arrangement of what they wish to write. They start with one of the main topics, and then the
treatment of this suggests something else; and they are not distressed if they repeat themselves,
or if they have to return to a subject which has been touched upon before and then dropped.
This is just the kind of writing which meets us once more in the letter to Titus. It is thoroughly
natural. It is difficult to believe that a forger in the second century could have thrown himself
with such simplicity into the attitude which the letter presupposes. (A. Plummer, D. D.)

TIME AND PLACE OF COMPOSITION

It is not possible to determine whether this letter was written before or after the First to
Timothy. But it was certainly written before the Second to Timothy. Therefore, while one has no
sufficient reason for taking it before the one, one has excellent reason for taking it before the
other. The precise year and the precise place in which it was written, we must be content to leave
unsettled. It may be doubted whether either one or the other would throw much light on the
contents of the letter. These are determined by what the apostle remembers and expects
concerning affairs in Crete, and not by his own surroundings. (A. Plummer, D. D.) The striking
resemblance of this Epistle to 1 Timothy justifies us in assigning it to the same year (say 67
A.D.). It may have been written in Asia Minor when the apostle was on his way to Nicopolis. (J.
A. McClymont, B. D.)

CRETE AND THE CRETAN CHURCH

Crete is a large island in the Greek seas, with a range of high hills running through its entire
length from east to west, from which fertile valleys open upon a continuous strip of flat shore
round the coast line. On the north it possesses good natural harbours. In its palmly days these
served as outlets for the abundant crops of wheat, wine, and oil which it then yielded to the
industry of a dense population. Descended from an ancient Greek stock, its early inhabitants
were employed partly as cultivators in the interior, partly as seamen on the coast. They were a
somewhat rude, turbulent, and independent race, among whom the usual defects of the Greek
character in its less cultured condition were very strongly marked. Of these defects, falsehood,
both in the form of over-reaching and in that of treachery, has always been the foremost. To this
vice there were joined, in St. Pauls time, gross forms of licentiousness and a readiness to swift,
insolent brawling such as has never been quite cured among the maritime Greeks of the
Archipelago. (J. Oswald Dykes, D. D.)

There is no record of any visit of St. Paul to Crete, except in Act 27:7. He may have gone there
from Ephesus or Corinth during the period of his life embraced in the Acts; but it is far more
probable that the visit referred to here took place after his first imprisonment at Rome. This
island, although famous in the mythology of early Greece, had played no important part in its
subsequent history. It had been added to the Roman Empire by Metellus (B.C. 67), and was
united in one province with Cyrenaica, on the African coast. There are indications of
considerable Jewish settlements on this island. Tacitus, indeed, mentions, among several
traditions of the origin of the Jews, that they came from Crete; perhaps from a confusion
between them and the Cherethites, or Cherethim, who are supposed to have been Philistine
mercenaries. The Septuagint translates these names by Cretans in Eze 25:15; Zep 2:15, where,
too, in verse 6, for seacoast it reads Crete. Jews in Gortyna, a city of Crete, are alluded to in
1Ma 15:23. Josephus mentions the Jews in Crete, in connection with Alexander, the pretended
son of Herod; and Philo, in the reign of Caligula, speaks of Crete as being, like other islands of
the Mediterranean, full of Jews. Cretes were among the devout Jews who were sojourning at
Jerusalem at the day of Pentecost (Act 2:11). When, or by whom, Christianity was planted on
this island, is quite uncertain. It could hardly have been by St. Paul, unless we suppose some
visit previous to his first imprisonment to which no allusion is made in the Aces. But in that case
we shall rather expect to find some mention of brethren there, when the apostle touched at the
Fair Havens on his way to Rome (Act 27:8). The directions in this Epistle indicate an imperfectly
organised Church, but one which had been in existence long enough to admit irregularities, and
to be endangered by false teachers. (Bp. Jackson.)

THE FALSE TEACHES

The heretics (Tit 1:9)belong especially to Judaism (Tit 1:10). While boasting of their special
knowledge of God, they lead a godless life (Tit 1:16), condemned by their own conscience (Tit
3:11). What they bring forward are Jewish myths (Tit 1:14), genealogies, points of controversy
about the law (Tit 3:9), and mere commands of men (Tit 1:14). They are idle babblers (Tit 1:10),
who, with their shameful doctrine (Tit 1:11), seduce hearts (Tit 1:10), cause divisions in the
Church (Tit 3:10), and draw whole families into destruction (Tit 1:11); and all this--for the sake
of shameful gain (Tit 1:11). (J. E. Huther, Th. D.)
They made much of the law of Moses. Not of its moral elements, however; nor even of its
religious ritual; nor of its observance as a means of attaining to righteousness. What they appear
to have chiefly insisted upon was the distinction it drew between what was ceremonially clean
and unclean in food, and the like external matters--portions of Mosaic legislation which many,
even among the Hebrews, had come to regard as its least important or permanent features. On
such points, they added new Rabbinical prohibitions to those of the original law. They had even
introduced doctrines foreign to the whole spirit of Hebrew thought and history. For example,
they discouraged marriage and extolled celibacy, as well as denied a literal resurrection of the
body. It is clear, therefore, that the root idea which underlay their speculations and practical
rules was the same belief in the essential evil of matter which for some years had been operating
injuriously (as we see from the letter to Colosse) upon the churches of Asia Minor, and which,
after St. Pauls decease, was destined to blossom into the vast and many-headed heresy of
Gnosticism. The legitimate offspring of all speculations of this complexion, which assign moral
evil as a property to matter, not to the spirit, is, first, a false asceticism, and, at the next remove,
immoral indulgence. To this last, even, it had already come with certain of the Jewish teachers at
Crete. They were worming their way into Christian families, undermining authority in the
household, and seeking by all means to win proselytes to their views, for the purpose of
enriching themselves; and, under a garb of self-denial, they indemnified themselves for ascetic
restraint by flagitious laxity. Such are the charges brought against them by St. Paul. It was,
therefore, no abstract error which had to be combated. A gangrene of immorality, as the
natural product of fanciful speculations which were dangerous as well as false, was laying waste
the Church, demoralising the behaviour of professed believers, and endangering the very
existence of a healthy Christianity in the island. The evil was by no means peculiar to Crete,
although it had there acquired unusual development. It was destined to overrun all churches. It
was the same evil the foresight of which, in its finished form, darkened the last days of Paul, and
which is dealt with by the pens of St. Peter and St. Jude. All the more interesting does it become
to note how the great missionary dealt with it in the present case. No sooner was he on the spot,
than he felt the need for a prompt and drastic remedy. The mischief had gained too firm a
footing to be readily expelled. It found support in the low morals of the Cretan population.
Before it could be counteracted, it would therefore require courage, plain speaking, a vigorous
enforcement of discipline, and, above all, a faithful exhibition of gospel truth in its essential
connection with sound morality. (J. Oswald Dykes, D. D.)

CONTENTS
After a somewhat elaborate preface, Paul reminds Titus that he had left him behind in Crete
for the purpose of ordaining presbyters in the churches there. The qualities are named which the
presbyter ought to possess, and Paul points out the upholding of the pure gospel as the most
important requisite of all, that the presbyter may be able to withstand the continually growing
influence of the heretics. The mention of the heretics in Crete gives the apostle an opportunity of
quoting a saying of Epimenides, which describes the character of the Cretans, while at the same
time he sketches the heretics, with their arbitrary commands and their hypocritical life, and
vindicates against them the principle of life in the gospel (Tit 1:5-16). Then follow rules of
conduct for the various members of the Church, for old and young, men and women, together
with an exhortation to Titus to show a good example in work and doctrine, and especially to call
upon the slaves to be faithful to their masters. These exhortations are supported by pointing to
the moral character of Gods grace (Tit 2:1-15). Then follows the injunction that Titus is to urge
the Christians to obedience towards the higher powers, and to a peaceful behaviour towards all
men. The latter point is enforced by pointing to the undeserved grace of God which has been
bestowed on Christians (Tit 3:1-7). To this are added warnings against heresy, and directions
how Titus is to deal with a heretic (Tit 3:8-11). The Epistle closes with an injunction to come to
the apostle at Nicopolis, some commissions, greetings, and the benediction. (J. E. Huther, Th.
D.).

TITUS 1

TIT 1:1
Paul, a servant of God
A servant of God
Servant of God, servant of Jesus Christ--this is the title by which each one of the writers of
the Epistles of the New Testament describes himself in one place or another. The title indicates
their work in life, the place they hold in the world, and the definite object to which all their
powers are devoted. For them God had tasks as much above the tasks and trials of Christians
generally as the tasks of a great servant of State are above the responsibilities of those whom the
State protects. St. Paul had parted company with what men care for and work for here, as the
enthusiast for distant travel parts company with his home.

I. THIS CHARACTER IS EXCLUSIVE IN ITS OBJECT AND COMPLETE IN ITS SELF-DEDICATION. St. Paul
knew no other interest here but the immense one of his Masters purpose in the world; this
scene of experience, of pain and pleasure, of life and death, was as if it had ceased to be, except
as the field on which he was to spend and be spent in persuading men of what his Master
meant for them.

II. IT CONTEMPLATES as the centre of all interest and hope, the highest object of human
thought and devotion, a presence beyond the facts of experience, THE PRESENCE OF THE INVISIBLE
GOD. What St. Paul lived for, so whole-hearted, so single-minded, was to be one with the will and
purpose of Him who had chosen him from the millions of mankind to bear His name before the
world.

III. IT ACCEPTS, AS THE MEASURE OF ITS LABOUR AND ITS ENDURANCE, THE CROSS OF JESUS
CHRIST. For such a life a price had to be paid, and St. Pauls price was the acceptance of the
fellowship of the cross of Christ. The likeness of the cross pervades every life of duty and
earnestness--in lifelong trouble, in bereavement, in misunderstanding, in unjust suffering, in
weary labour, in failure and defeat--Gods proof and test of strength is laid upon us all. But we
must not confound with this that partnership in their Masters sufferings which was the portion
of servants like St. Paul, and for which he sought expression in the awful language recalling the
Passion--I am crucified with Christ; I fill up that which is behind of the afflictions of Christ,
etc. There is no reason why, without extravagance, without foolish or overstrained enthusiasm,
we should not still believe that a life like St. Pauls is a natural one for a Christian to choose. We
still reverence his words; and his words have all along the history of the Church found echoes in
many hearts. There is a great past behind us--a past which is not dead, but lives--lives in every
thought we think and every word we speak, lives in our hopes, in our confidences and joy in life,
lives in those high feelings which thrill and soothe us at the grave. May we not be unworthy of
such a past! (Dean Church.)

The honour of being a servant of God

This being the first title whereby the apostle would get himself authority, teacheth that the
very name of a servant of God is full of honour and authority. The apostle, comparing the glory
of Christ with the glory of the angels (Heb 1:14), advanceth them as far as possibly he can, that
Christs glory, being so much more excellent than theirs there described, might be most highly
exalted; and yet the highest ascent of their honour which he can rise unto is to title them
ministering spirits standing about God, from which service they are honoured with glorious
names, of thrones, dominations, powers, rulers, principalities; and although the Scriptures most
usually under this title express the low and humble condition of Christ, who took on Him the
form of a servant, yet also thereby the Lord would sometimes signify His great glory, as Isa
42:1.
1. This serves to teach ministers their duty, that seeing the Lord hath so highly honoured
them as to draw them so near unto Himself, as it were admitting them into His presence
chamber--yea, and unto His council table--they are in a way of thankfulness more
straightly bound to two main duties
(1) Diligence;
(2) thankfulness.
2. This doctrine ministereth comfort unto those that are faithful in their ministry, whom,
howsoever the world esteemeth of them, their Lord highly respecteth, admitteth them
into His privy councils, and employeth in a service which the angels themselves desire to
pry into.
3. Teacheth people how to esteem of their ministers, namely, as the servants of God, and
consequently of their ministry as the message of God, which if it be, Moses must not be
murmured at when he speaks freely and roughly; and if Micaiah resolve of faithfulness,
saying, As the Lord liveth, whatsoever the Lord saith, be it good or evil, that will I
 speak, why should he be hated and fed with bread and water of affliction? Is it not a
reasonable plea, and full of pacification in civil messages--I pray you be not angry with
me; I am but a servant?
4. Let every private Christian account it also his honour that the Lord vouchsafeth him to
become His servant; and hereby harden thyself against the scorns and derisions of
mocking Michals, who seek to disgrace thy sincerity. If the ungodly of the world would
turn thy glory into shame, even as thou wouldest have the Son of man not to be ashamed
of thee in His kingdom, be not thou ashamed to profess thyself His servant, which is thy
glory. (T. Taylor, D. D.)

Willing service
Before the time when Abraham Lincoln emancipated three millions of coloured people in the
Southern States of America, there was one day a slave auction in New Orleans. Amongst the
number was a beautiful Mulatto girl, who was put upon the block to be sold to the highest
bidder, like a cow or a horse. The auctioneer, dilating on the graces of the girl, her skill in
working, and the beauty of her form, asked for a bid. The first offer was five hundred dollars,
and the bids quickly rose to seven hundred dollars. Then a voice called from the outside of the
crowd, Seven hundred and fifty dollars! The slave owners thereupon advanced their bids to
eight hundred, eight hundred and fifty, and nine hundred dollars. The bids continued to rise,
but whenever there was a pause the unseen bidder offered fifty dollars more, and at last the girl
was knocked down to him for 1,450 dollars. He then came forward, and, paying the money,
arranged to receive delivery of the lot in the morning. The slave girl saw that her purchaser was
a Northerner, one of the hated Yankees, and was much disgusted to become his slave. The next
morning her new owner called at the house, when the poor girl said with tears, Sir, I am ready
to go with you. He gently replied, But I do not want you to go with me; please look over this
paper! She opened the paper, and found that it was the gift of her freedom. The Northerner
said, I bought you that you might be free! She exclaimed, You bought me that I might be free!
Am I free? Free! Can I do as I like with myself? He answered, Yes, you are free! Then she fell
down and kissed his feet, and almost choking with sobs of joy, she cried, Oh, sir, I will go with
you, and be your servant for evermore!
And an apostle of Jesus Christ
High office means chief service in the Church
The apostle, by joining these two together, a servant and apostle, teacheth us that the chiefest
offices in the Church are for the service of it. Was there any office above the apostles in the
Church? And yet they preached the Lord Jesus, and themselves servants for His sake. Nay, our
Lord Jesus Himself, although He was the Head of His Church, yet He came not into the world to
be served, but to minister and serve.
1. Ministers must never conceive of their calling, but also of this service, which is not
accomplished but by service; thus shall they be answerable to Peters exhortation (1Pe
3:3) to feed the flock of God depending upon them, not by constraint, but willingly; not
as lords over Gods heritage, but as examples to the flock.
2. Wouldst thou know what ambition Christ hath permitted unto His ministers? It is even
this, that he that would be chief of all should become servant of all. (T. Taylor, D. D.)

According to the faith of Gods elect

Gods elect

I. God hath some who are elect and chosen, and others are not. Men may be called the elect of
God three ways.
1. In respect of some temporal function or ministry to which the Lord hath designed them
(Joh 6:70).
2. In regard of that actual election and choice of some people and nations above others, unto
the true means of life and salvation, so to become the people of Gods election.
3. In respect of that eternal election of God, which is according to grace, whereby of His
good pleasure He chooseth from all eternity, out of all sorts of men, some to the certain
fruition and fellowship of life eternal and salvation by Christ. These elect of God are here
meant, the number of which is comparatively small; for many are called, but few
chosen--a little flock, and a few that have found the narrow way.

II. These elect have a special faith, distinct by themselves.

1. For there is an historical faith, standing in an assent and acknowledgment of the truth of
things written and taught.
2. There is also an hypocritical faith, which passeth the former in two degrees. First, in that
with knowledge and assent is joined such a profession of the truth as shall carry a great
show and form of godliness. Secondly, a kind of gladness and glorying in that knowledge;
for it is ascribed to some, who in temptation shall fall away, to receive the Word with
joy. To both which may be joined sometimes a gift of prophecy, sometimes of working
miracles, as some in the last day shall say, Lord, have we not prophesied and cast out
devils in Thy name? and yet they shall be unknown of Christ. Neither of these is the
faith of the elect here mentioned, but a third kind, called saving faith, the inheritance of
which is the property of the elect; for the just man only liveth by this faith, which in
excellency passeth both the former in three worthy properties.
(1) In that here, with the act of understanding and assent unto the truth, there goeth
such a disposition and affection of the heart as apprehendeth and applieth unto it the
promise of grace unto salvation, causing a man to rejoice in God, framing him unto
the fear of God and to the waiting through hope for the accomplishment of the
promise of life.
(2) In that whereas both the former are dead, and not raising unto a new life in Christ,
what shows soever be made for the time, the sun of persecution riseth, and such
moisture is dried up. This is a lively and quickening grace, reaching into the heart
Christ and His merits, who is the life of the soul and the mover of it to all godly
actions, not suffering the believer to be either idle or unfruitful in the work of the
Lord.
(3) Whereas both the former are but temporary, this is perpetual and lasting. The other,
rising upon temporary causes and reasons, can last only for a time, as when men, for
the pleasure of knowledge or the name of it, by industry attain a great measure of
understanding in Divine things, or when, for note and glory or commodity, true or
apparent, men profess the gospel. Let but these grounds fail a little, or persecution
approach, they lay the key under the door, give up the house, and bid farewell to all
profession. Thus many of Christs disciples, who thought they had truly believed in
Him, and that many months, when they heard Him speak of the eating of His flesh
and drinking His blood, went back, and walked with Him no more. But the matter is
here far otherwise, seeing this faith of the elect hath the promise made good to it that
the gates of hell shall never prevail against it.

III. This peculiar faith is wrought in the elect by the ministry of the word.
1. If this be the principal end of the ministry, let ministers herein employ their first and
 principal pains to bring men unto the faith.
2. The minister ought to propound before him Gods end in performance of every ministerial
duty, and that is by enlightening, converting, confirming, comforting, to bring and
stablish men in the faith.
3. The Lord having set out the ministry for this use, let every hearer acknowledge herein
Gods ordinance, and yield themselves with all submission unto the ministry and the
Word there preached, that thereby they may have faith wrought in their hearts.
4. Every man may hence examine himself, whether in the use of the ministry he finds saving
faith begotten and wrought in his heart; and by examination some may find their
understandings more enlightened, their judgments more settled, their practice in some
things reformed; but a very few shall find Christ apprehended and rested in unto
salvation, seeing so few there are that live by faith in the Son of God, for of all the sins
that the Spirit may and shall rebuke the world of, this is the chief, because they believe
not in Christ. (T. Taylor, D. D.)

And the acknowledging of the truth which is after godliness

On the gospel being the truth after godliness
Here we have a full though compendious account of the nature of the gospel, ennobled by two
excellent qualities. One, the end of all philosophical inquiries, which is truth; the other, the
design of all religious institutions, which is godliness; both united, and as it were blended
together in the constitution of Christianity. Those who discourse metaphysically of the nature of
truth, as to the reality of the thing, affirm a perfect coincidence between truth and goodness; and
I believe it might be easily made out that there is nothing in nature perfectly true but what is
also really good. It would be endless to strike forth into the eulogies of truth; for, as we know, it
was the adored prize for which the sublimest wits in the world have always run, and sacrificed
their time, their health, their lives, to the acquist of; so let it suffice us to say here that as reason
is the great rule of mans nature, so truth is the great regulator of reason.

I. Now in this expression of the gospels being THE TRUTH WHICH IS AFTER GODLINESS, these
three things are couched.
1. It is a truth, and upon that account dares look its most inquisitive adversaries in the face.
The most intricate and mysterious passages in it are vouched by an infinite veracity: and
truth is truth, though clothed in riddles and surrounded with darkness and obscurity; as
the sun has still the same native inherent brightness, though wrapped up in a cloud.
Now, the gospel being a truth, it follows yet further that if we run through the whole
catalogue of its principles, nothing can be drawn from thence, by legitimate and certain
consequence, but what is also true. It is impossible for truth to afford anything but truth.
Every such principle begets a consequence after its own likeness.
2. The next advance of the gospels excellency is that it is such a truth as is operative. It does
not dwell in the mind like furniture, only for ornament, but for use, and the great
concernments of life. The knowledge of astronomy, geometry, arithmetic, music, and the
like, they may fill the mind, and yet never step forth into one experiment; but the
knowledge of the Divine truths of Christianity is quick and restless, like an imprisoned
flame, which will be sure to force its passage and to display its brightness.
3. The third and highest degree of its perfection is that it is not only operative, but also
operative to the best of purposes, which is to godliness: it carries on a design for heaven
and eternity. It serves the two greatest interests in the world, which are, the glory of the
Creator and the salvation of the creature; and this the gospel does by being the truth
which is after godliness. Which words may admit of a double sense
 (1) That the gospel is so called because it actually produces the effects of godliness in
those that embrace and profess it.
(2) That it is directly improvable into such consequences and deductions as have in them
a natural fitness, if complied with, to engage the practice of mankind in such a
course.

II. There are three things that I shall deduce from this description of the gospel.
1. That the nature and prime essential design of religion is to be an instrument of good life,
by administering arguments and motives inducing to it.
(1) Religion designs the service of God, by gaining over to His obedience that which is
most excellent in man, and that is the actions of his life and continual converse. That
these are the most considerable is clear from hence, because all other actions
naturally proceed in a subserviency to these.
(2) The design of religion is mans salvation; but men are not saved as they are more
knowing or assent to more propositions, but as they are more pious than others.
Practice is the thing that sanctifies knowledge; and faith without works expires, and
becomes a dead thing, a carcase, and consequently noisome to God, who, even to
those who know the best things, pronounces no blessing till they do them.
(3) The discriminating excellency of Christianity consists not so much in this, that it
discovers more sublime truths, or indeed more excellent precepts, than philosophy
(though it does this also), as that it suggests more efficacious arguments to enforce
the performance of those precepts than any other religion or institution whatsoever.
(4) Notwithstanding the diversity of religions in the world, yet men hereafter will
generally be condemned for the same things; that is, for their breaches of morality.
2. That so much knowledge of truth as is sufficient to engage mens lives in the practice of
godliness serves the necessary ends of religion; for if godliness be the design, it ought
also, by consequence, to be the measure of mens knowledge in this particular.
3. That whatsoever does in itself or its direct consequences undermine the motives of a good
life is contrary to, and destructive of Christian religion. (R. South, D. D.)

The doctrine of the gospel

I. The doctrine of the gospel is the truth itself

1. Because the Author of it is truth itself, and cannot lie, it being a part of His Word, who can
neither deceive nor be deceived.
2. Because the penmen of it were inspired by the Holy Ghost, and spake and wrote as they
were moved by Him, who is called the Spirit of Truth (Joh 14:17).
3. Because it is a doctrine of Christ, and aimeth at Him who is the Truth principally, as well
as the Way of our salvation.

II. The knowledge of this truth is the ground of faith.

1. Then slight is the faith of most, whatsoever men profess.
2. Waverers in religion and unsettled persons in their profession may hence be informed to
judge of themselves and their present estate. We hear more than a few uttering such
voices as these: There is such difference of opinion among teachers that I know not
what to hold or whom to believe; but is not this openly to proclaim the want of faith,
which is not only assuredly persuaded of, but certainly knoweth the truth of that it
apprehendeth?
 3. If the elect are brought to the faith by the acknowledging of the truth, then, after long
teaching and much means, to be still blind and not to see the things of our peace is a
most heavy judgment of God; for here is a forfeit of faith and salvation.

III. Whosoever in truth entertain the doctrine of the gospel, the hearts of such are framed
unto godliness.
1. If this be the preeminence of the Word, to frame the soul to true godliness, then it is a
matter above the reach of all human learning; and therefore the folly of those men is
hence discovered who devote and bury themselves in profane studies, of what kind
soever they be, thinking therein to obtain more wisdom than in the study of the
Scriptures.
2. Every hearer of the truth must examine whether by it his heart be thus framed unto
godliness, for else it is not rightly learned; for as this grace hath appeared to this
purpose, to teach men to deny ungodliness and worldly lusts, and to live soberly and
justly and godly in this present world, so it is not then learned when men can only
discourse of the death of Christ, of His resurrection, of His ascension, except withal there
be some experience of the virtue of His death in themselves. (T. Taylor, D. D.)

Redemptive truth

I. A grand enterprise.
1. An enterprise devoted to the highest purpose.
(1) The promotion of the faith of Gods elect;
(2) the promotion of the knowledge of the truth which is according to godliness.
2. An enterprise employing the highest human agency.

II. A transcendent promise.

1. Transcendent in value.
2. In certitude.
3. In age.

III. A gradual revelation.

1. It was manifested at a proper time.
2. By apostolic preaching.
3. By the Divine command.

IV. A LOVE-BEGETTING POWER. Mine own son. The gospel converter becomes the father in
the highest and divinest sense of the converted. (D. Thomas, D. D.)

Lessons

I. An honourable designation.
1. Servant of God.
2. Apostle of Christ.

II. A GLORIOUS PURPOSE--According to, or rather, perhaps, with reference to, the faith of
Gods people. Sent by Jesus Christ in order to promote the faith of Gods elect.

III. THE REASONABLENESS OF RELIGION--The acknowledging of the truth. Faith is the central
doctrine of Christianity, but is to be distinguished from blind credulity. The faith of the Christian
is based on knowledge, on fact, on truth (2Pe 1:16; 1Jn 1:1-3).

IV. THE PRACTICAL CHARACTER OF RELIGION--The truth which is after godliness; that is,
piety. Original word probably derived from one signifying good, brave, noble. Paul was himself
emphatically a model of manliness and devout courage. (F. Wagstaff.)

The grandest end and means of life

In this verse the apostle speaks of himself as
1. Possessing a character common to the good of all worlds--Servant of God. All creatures
are servants of God--some without their will, some according to their will. Paul served
God freely, cordially, devotedly.
2. Sustaining an office peculiar to a few--Apostle. Peculiar in appointment, number, and
authority.
3. Engaged in a work binding on all Christians. To promote the faith of Gods elect--that is,
of His people--and the knowledge of the truth which leads to godliness.

I. GODLINESS IS THE GRANDEST END OF BEING. In the Old Testament the good are called godly
(Psa 4:3; Psa 12:1; Psa 32:6; Mal 2:15). In the New Testament goodness is called godliness (1Ti
2:2; 1Ti 4:7-8; 1Ti 6:3; 1Ti 6:5-6; 2Ti 3:5; 2Pe 1:3; 2Pe 1:6-7; 2Pe 3:11). Godliness is moral
likeness to God.

II. TRUTH IS THE GRANDEST MEANS OF BEING. All truth is of God, natural and spiritual. The
truth here referred to is the gospel truth--the truth as it is in Jesus--which, while it illustrates,
vivifies and emphasises all other truth, goes beyond it, opens up new chapters of Divine
revelation. It is not only moral truth, but redemptive truth, and redemptive truth not in mere
propositions, but in a Divine life. This truth is the power of God unto salvation; it delivers from
depravity, prejudice, guilt; it raises to purity, truth, peace. (Homilist.)

Truth as a medium of godliness

Suppose that a person wishing to send a message from London to Edinburgh by lightning
knows how to construct an electric battery; but, when he comes to consider how he will transmit
the impulse through hundreds of miles, he looks at an iron wire and says, This is dull,
senseless, cold; has no sympathy with light: it is unnatural, in fact irrational, to imagine that this
dark thing can convey a lightning message in a moment. From this he turns and looks at a
prism. It glows with the many-coloured sunbeam. He might say, This is sympathetic with light,
and in its flashing imagine that he saw proof that his message would speed through it; but when
he puts it to the experiment, it proves that the shining prism will convey no touch of his silent
fire, but that the dull iron will transmit it to the farthest end of the land. And so with Gods holy
truth. It alone is adapted to carry into the soul of man the secret fire, which writes before the
inner eye of the soul a message from the Unseen One in the skies. (T. W. Jenkyn, D. D.)

TIT 1:2
 In hope of eternal life
Christianity a hope-inspiring promise

I. IT IS AN ABSOLUTELY CERTAIN PROMISE. It is Gods premise, and God cannot lie.

II. IT IS AN INFINITELY RICH PROMISE. Eternal life, i.e., eternal well-being.

III. IT IS A VERY OLD PROMISE. Before the world began. (Homilist.)

Hope reaching beyond the revolutions of time

I. IT IS GLORIOUS IN ITS OBJECT. Eternal life--a life of eternal goodness.

II. It is divine in its foundation.

1. Inviolable.
2. Eternal.
3. Conditional. (Homilist.)

Lessons

I. A GLORIOUS PROSPECT--Eternal life.

II. A TRUTH-SPEAKING GOD--That cannot lie (Num 23:19; Heb 6:18).

III. AN OLD-STANDING PROMISE--Before the world began. (F. Wagstaff.)

The covenant--its deathless life and hope

I. The general doctrine.

1. God, he tells us, who cannot lie, made a certain promise before the world began. Not,
observe, formed a purpose merely. We know well, indeed, from many a scripture, that
He formed a purpose. But the apostle says that He did more,--that He made a promise--
and to this belongs the special character under which he presents the adorable God here,
God that cannot lie. But to whom was the promise made? It could only be to the Son of
God, our Lord Jesus Christ.
2. It was eternal life of which God, before the world began, made promise. The Son of God
could not receive such a promise for Himself. He could receive it only as the predestined
Mediator--the Head and Surety of a people given to Him by the Father, to be in time
redeemed by Him, and eternally saved.
3. And thus does there arise a third momentous truth, namely, that this promise could be
made to Christ only on a certain condition--only on supposition, and in respect of His
whole future obedience unto death in behalf of His people.

II. A HOPE unspeakably glorious and stable in its character.

1. Its glory. Hope of eternal life. I cannot tell what this is. It doth not yet appear, etc.
This, at least, we know, that the eternal life shall have in it the expansion to the full of
 all the faculties and affections of the renewed nature; the perfect harmony of those
faculties and affections both among themselves and with the will of the adorable God;
the end of the last remnants of sin; all tears forever dried up; body and soul reunited in a
holy, deathless companionship, and made perfectly blessed in the full enjoying of God to
all eternity!
2. Its immovable stability.
(1) First, the apostle says that it is built on the promise of God who cannot lie. Ah, if
that is not security enough, then farewell, at least, to all possible security in the
universe!
(2) Nor is this a promise of God merely--one among many; it is, in a sort, the promise,
the promise pre-eminently, of Jehovah, as the words intimate, eternal life which
God, that cannot lie, promised before the world began. So we read, This is the
promise that He hath promised us, even eternal life. And again and again we read of
eternal life, as of the grand central blessing--I give unto My sheep eternal life.
Thou hast given Him power over all flesh, that He should give eternal life to as many
as Thou hast given Him. Whoso eateth My flesh, etc., hath eternal life.
(3) Again, the promise which this hope is built on was made by God before the world
began. See the immovable stability which lies here. For this world is one of ceaseless
fluctuations, vicissitudes. Had the promise arisen amidst the changes and
emergencies of time, then, one of them having begotten it, another might
peradventure have made a final end of it. But it was anterior to them all--made in full
foresight of them all--made an eternity before them all. And thus none of them can in
any wise affect its stability.
(4) The promise this hope is built on is, as we have seen, the promise of a covenant--a
promise made only on express and determinate conditions. And own that these have
been to the uttermost fulfilled, it has become matter of justice no less than truth--of
rectitude, as well as faithfulness. Concluding inferences:
1. See the absolute security of the ransomed Church of God, and each living member of it.
2. Remember those words in Romans, Therefore it is of faith, that it might be by grace; to
the end the promise might be sure to all the seed. That is to say, there is an open
entrance for all of us, sinners, into the whole inviolable security of this covenant of
promise, by faith alone, without the deeds of the law--it is of faith, that it might be by
grace.
3. I end with the hope (daughter of the faith)--the undying hope--the hope of eternal life,
which God, that cannot lie, promised before the world began. What a hope this for
storms and tempests--anchor of the soul indeed, sure and steadfast! What a hope for
afflictions, to sustain under them; for duties, to carry through them; for death and the
grave, to give the victory over them! (C. J. Brown, D. D.)

The grace of hope

I. Every faithful teacher must conceive it to be his duty TO DRAW MENS HEARTS FROM THINGS
BELOW TO THE CONTEMPLATION OF THINGS OF AN HIGHER STRAIN, and from seeking the things
tending to a temporal, unto such as belong to life eternal.
1. This was the aim of all the men of God, whose faithfulness the Scriptures hath
recommended unto our imitation. All that pedagogy during the law was only to train
men unto Christ, and to salvation by Him.
2. All other professions further men in their earthly estates, some employed about the health
 of the body, some about the maintaining of mens outward rights, some about the
framing of tender minds in human disciplines and sciences; all which further our
fellowship and society among men; only this, of all other professions, furthereth men in
their heavenly estate, and fitteth them, yea maketh up for them their fellowship with God
(Eph 4:11-12).
3. Hereby men lay a sure groundwork of profiting men in godliness, for this expectation and
desire of life eternal once wrought in the heart, it easily bringeth men to the denial of
themselves, both in bearing the cross for Christ, as Moses esteemed highly of the rebuke
of Christ--for he had respect unto the recompense of reward--as also in stripping
themselves of profits, pleasures, advancements, friends, father, wife, children, liberty,
yea, of life itself.

II. TRUE FAITH NEVER GOES ALONE, BUT, as a queen, IS ATTENDED WITH MANY OTHER GRACES, as
knowledge, love, fear of God; among which hope here mentioned not only adorneth and
beautifieth, but strengtheneth and fortifieth the believer, and as a helmet of salvation, causeth
the Christian soldier to hold out in repentance and obedience.
1. The original of it. It is a gift of God and obtained by prayer as faith also is, whence the
apostle prayeth that the God of our Lord Jesus Christ would give the Ephesians to know
what the hope is of his calling.
2. The subjects in whom it is. The saints, for as the practise of believers before Christ to wait
for His first coming in humility, as we read of Simeon, Hannah, and many others, so now
believers as constantly wait for his second coming and the comforts of it (Rev 22:17).
3. The object of this hope. Things to come, and, namely, after the resurrection, life eternal.
In which regard the apostle calleth it a hope laid up in heaven, which is all one with that
in the text, hope of life eternal, unto which it lifteth up the heart and affections. Where
the excellency of the grace may be conceived from the excellency of the object; it is not
conversant about momentary and fleeting matters, nor insisteth in things below, but
about durable and eternal things to come; and not only comforteth the soul here below
on earth, but crowneth it hereafter in heaven.
4. It is added in the description that this grace of hope doth firmly and not waveringly expect
this eminent object, and this it doth, both because it is grounded not upon mans merit,
power, or promises, but upon the most firm promise of God, as also in that the Holy
Ghost, who first worketh it, doth also nourish it, yea, and so sealeth it up unto the heart
as it can never make ashamed; it may, indeed, be tossed and shaken with many kinds of
temptations, yet in the patient attending upon the Lord it holdeth out and faileth not. (T.
Taylor, D. D.)

Eternal life

I. WHAT IS THAT ETERNAL LIFE which is the object of faith and expectation? Complete
deliverance from all evil, and the positive and perfect enjoyment of all good forever.

II. Why do we relieve in it?

1. God has promised it.
2. Christ has actually taken possession of it.
3. The Holy Spirit, given to them that believe, is expressly said to be the earnest and first
fruits of eternal life.
4. The real Christian has an undoubted and undeceiving foretaste of this blessedness.
 III. The influence which our relief of this great truth should have upon our spirit and
conduct.
1. It should influence us to a due consideration of, and a diligent preparation for, the eternity
to which we are destined.
2. It should influence us to a decided consecration of ourselves to that blessed Master whose
service on earth is connected with so great and so substantial a reward in heaven.
3. It should induce us to a cheerful renunciation of the world as our portion.
4. It should influence us to cheerful and patient suffering under all the ills which can
possibly crowd upon us in the present state of existence.
5. It should influence us to indefatigable diligence in seeking the salvation of the human
soul.
6. Lastly, what comfort may not this subject inspire in the prospect of our departure hence,
our descent into the cold grave, and our introduction into that state, of which we have
feebly enunciated the reality. (G. Clayton, M. A.)

The inspiration of hope

Look up! thundered the captain of a vessel, as his boy grew giddy while gazing from the
topmast,--look up! The boy looked up, and returned in safety. Young man, look up, and you
will succeed. Never look down and despair. Leave dangers uncured for, and push on. If you
falter, you lose. Do right, and trust in God.
God, that cannot lie
What God cannot do
Truth once reigned supreme upon our globe, and then earth was Paradise. Man knew no
sorrow while he was ignorant of falsehood. Falsehood is everywhere; it is entertained both by
the lowest and the highest; it permeates all society. In the so-called religious world, which
should be as the Holy of Holies, here too, the lie has insinuated itself. We have everywhere to
battle with falsehood, and if we are to bless the world, we must confront it with sturdy face and
zealous spirit. Gods purpose is to drive the lie out of the world, and be this your purpose and
mine. After wandering over the sandy desert of deceit, how pleasant is it to reach our text, and
feel that one spot at least is verdant with eternal truth. Blessed be Thou, O God, for Thou canst
not lie.

I. The truth of the text.

1. God is not subject to those infirmities which lead us into falsehood. You and I are such
that we can know in the heart, and yet with the tongue deny; but God is one and
indivisible; God is light, and in Him is no darkness at all; with Him is no variableness,
neither shadow of turning.
2. The scriptural idea of God forbids that He should lie. The very word God
comprehendeth everything which is good and great. Admit the lie, and to us at once
there would be nothing but the black darkness of atheism forever. I could neither love,
worship, nor obey a lying God.
3. God is too wise to lie. Falsehood is the expedient of a fool.
4. And the lie is the method of the little and the mean. You know that a great man does not
lie; a good man can never be false. Put goodness and greatness together, and a lie is
altogether incongruous to the character. Now God is too great to need the lie, and too
good to wish to do such a thing; both His greatness and His goodness repel the thought.
 5. What motive could God have for lying? When a man lies it is that he may gain something,
but the cattle on a thousand hills are Gods, and all the beasts of the forest, and all the
flocks of the meadows. Mines of inexhaustible riches are His, and treasures of infinite
power and wisdom. He cannot gain aught by untruth, for the earth is the Lords, and the
fulness thereof; wherefore, then, should He lie?
6. Moreover, we may add to all this the experience of men with regard to God. It has been
evident enough in all ages that God cannot lie.

II. THE BREADTH OF MEANING IN THE TEXT. When we are told in Scripture that God cannot lie,
there is usually associated with the idea the thought of immutability. As for instance--He is not
a man that He should lie, nor the son of man that He should repent. We understand by it, not
only that He cannot say what is untrue, but that having said something which is true He never
changes from it, and does not by any possibility alter His purpose or retract His word. This is
very consolatory to the Christian, that whatever God has said in the Divine purpose is never
changed. The decrees of God were not written upon sand, but upon the eternal brass of His
unchangeable nature. There is no shadow of a lie upon anything which God thinks, or speaks, or
does. He cannot lie in His prophecies. How solemnly true have they been! Ask the wastes of
Nineveh; turn to the mounds of Babylon; let the traveller speak concerning Idumea and Petra.
Has Gods curse been an idle word? No, not in one single case. As God is true in His prophecies,
so is He faithful to His promises. His threatenings are true also. Ah! sinner, thou mayst go on in
thy ways for many a day, but thy sin shall find thee out at the last.

III. How we ought to act towards god if it be true that he is a god that cannot lie.
1. If it be so that God cannot lie, then it must be the natural duty of all His creatures to
believe Him if I doubt God, as far as I am able I rob Him of His honour; I am, in fact,
living an open traitor and a sworn rebel against God, upon whom I heap the daily insult
of daring to doubt Him.
2. If we were absolutely sure that there lived on earth a person who could not lie, bow would
you treat him? Well, I think you would cultivate his acquaintance.
3. If we knew a man who could not lie, we should believe him, methinks, without an oath. To
say He has promised and will perform; He has said that whosoever believeth in Christ is
not condemned; I do believe in Christ, and therefore I am not condemned, this is
genuine faith.
4. Again, if we knew a man who could not lie, we should believe him in the teeth of fifty
witnesses the other way. Why, we should say, they may say what they will, but they can
lie. This shows us that we ought to believe God in the teeth of every contradiction. Even
if outward providence should come to you, and say that God has forsaken you, that is
only one; and even if fifty trials should all say that God has forsaken you, yet, as God
says, I will never leave thee, nor forsake thee, which will you take--the one promise of
God who cannot lie, or the fifty outward providences which you cannot interpret?
5. If a man were introduced to us, and we were certain that he could not lie, we should
believe everything he said, however incredible it might appear to us at first sight to be. It
does seem very incredible at first sight that God should take a sinner, full of sin, and
forgive all his iniquities in one moment, simply and only upon the ground of the sinner
believing in Christ. But supposing it should seem too good to be true, yet, since you have
it upon the testimony of One who cannot lie, I pray you believe it. (C. H. Spurgeon.)

Lessons:
1. If God cannot lie, then whatsoever His ministers promise or threaten from Him, and out
 of His Word, is above all exception; seeing He hath spoken it, who cannot lie, deceive, or
be deceived; which should stir up every man to give glory unto God (as Abraham did) by
sealing to His truth--that is, by believing and applying unto his own soul every word that
proceedeth out of the mouth of God, for whosoever thus receiveth His testimony hath
sealed that God is true, than which no greater glory can be given unto Him. Whereas not
to believe Him on His Word is as high a dishonour as any man can cast upon Him, for it
is to give God the lie; he that believeth not hath made Him a liar, which in manners and
civility we could not offer to our equal, and which even a mean man would scorn to put
up at our hands.
2. Seeing God cannot lie let every one of us labour to express this virtue of God--first, and
especially the minister in his place, seeing he speaketh from God; nay, God speaketh by
him, he must therefore deliver true sayings worthy of all men to be received, that he may
say in his own heart that which Paul spake of himself, I speak the truth in Christ, I lie
not, and justify that of His doctrine which Paul did of his writings, the things which
now I write unto you, behold I witness before God that I lie not. (T. Taylor, D. D.)

God cannot lie

I. AN ARGUMENT FOR TRUST. God, in all views of His character, may be safely trusted. He is
wise, mighty, good, and faithful.

II. AN ARGUMENT FOR TRUTH. God, who cannot lie Himself, hates lying in others. Be truthful,
for God cannot be deceived. (J. Edmond, D.D.)

Promised before the world began

All the promises, promises to Christ
St. Paul speaks only of the promise of eternal life, but you will admit at once that such a
promise must be regarded as including every other. In promising eternal life, God is to be
considered as promising whatsoever is required for the attaining eternal life. The promise of
eternal life is a sort of summary of all the promises; for every other promise has to do with
something which is helpful to us in our course; with those assistances in duty, or those supports
under trial, without which eternal life can never be reached. To whom, then, did He make the
promise? If He promised before the world began, He must have promised before there were any
human beings, with whom to enter into covenant. If the promise were then made, the two
contracting parties must have been then in existence or intercourse; whereas there was then
certainly no Church, no man, to form a covenant with the Almighty. There can be little debate
that it must have been to Christ, the second Person in the ever-blessed Trinity, that God made
the promise of eternal life before the world began. Before the world began the apostasy of
our race was contemplated and provided for in the councils of heaven. A solemn covenant was
entered into between the Persons of the Trinity, each undertaking an amazing part in the plan
for our redemption; and though the Mediator had not then assumed human form, He already
acted as the Head or Representative of the Church, engaging to offer Himself as a sacrifice for
sin, and receiving in return the promise that the sacrifice should be accepted, and should prevail
to the full salvation of all such as believe on His name. Eternal life was promised to Christ, on
behalf of the Church; it was promised to the Church for the sake of Christ; or, rather, it was
promised to Christ, as that result of His obedience and endurance in the flesh, which He might
bestow on all those who should have faith in the propitiation. But whilst this seems sufficient to
explain the strangeness of our text, you can hardly fail to observe that the explanation involves a
great general doctrine or truth; even the same doctrine or truth which is elsewhere announced
by St. Paul when, speaking of Christ, he says that all the promises of God are in Him yea and
amen; in other words, that God has promised nothing to man, but in Christ or on account of
Christ, and that all that He hath thus promised hath on His account been fulfilled. In order to
the clearing and understanding of this, you are to observe that Adam, as the father of all men,
steed federally in their place. And when the whole race had thus fallen, in the person of their
representative, there were no blessings and no mercies for which man could look. Human
nature had become so necessarily and entirely exposed to Divine vengeance that there was no
room whatsoever for promise. Therefore, if He promised at all, it could only have been in virtue
of His having covenanted with another Head; with One who had put the race which He
represented into such a moral position, that it would no longer be at variance with the Divine
character, to extend to them the offices of friendship. Because it was His own Son who had
undertaken to be this Head of humanity, and because it was therefore certain that the required
ransom would be paid to the last farthing, God could immediately open to man the fountain of
His benevolence, and deal with man as a being who stood within the possibilities of forgiveness
and immortality. But if this be the true account why, after his transgression, man could still be
the object of the promises of God, it follows distinctly that, according to the doctrine of our text,
these promises, however announced to the sinner at or after the time of his sin, were promises
originally made to another; and that, too, before the world began. There could have been no
promises, it appears, had not the Word which was in the beginning with God, and which was
God, previously engaged to become the Surety for the beings who had just woven death and
woe and shame into their inheritance. Assuredly it follows from this that whatsoever is now
promised to man is not promised to man in himself but to man in his representative. It must
have been promised to Christ before it was promised to man; or rather, the promise must have
been made unto Christ though the thing promised should be given to man. Fix not, then, as the
origin of a promise, the occasion when the promise was clothed in human speech; associate not
the making of that promise with the human being to whom it was first uttered. The promise was
made before man was created; the promise was given to a higher than man, to a higher than any
finite being. And when you have taken, as you justly may, all the promises of God, and gathered
them into the one emphatic summary, the promise of eternal life, you are not to say, This
clause of the promise was made to Adam, this to Moses, this to David, this to Paul; you are to
say, generally, of the whole, with the apostle in our text, that God, which cannot lie, promised
it--and to whom could He then promise but to Christ?--promised it before the world began.
Now we have been so occupied with the great doctrine of our text, with the fact of all Gods
promises being promised to Christ, and to us only for the sake of Christ, and in virtue of His
merits, that we have made no reference to what St. Paul here says of Gods truthfulness--God,
that cannot lie. He uses a similar expression in his Epistle to the Hebrews: That by two
immutable things, in which it was impossible for God to lie, we might have a strong
consolation. It is one of Satans most frequent and dangerous devices, to put before you your
unworthiness, and to strive to make this hide the rich provisions of grace. It looks so like
genuine humility, to think oneself unworthy to have a promise made good, that the Christian
will almost fancy it a duty to encourage the suspicion which the devil has injected. But you are to
remember that your own unworthiness has nothing whatsoever to do either with the making or
the performing the promise. God did not originally make the promise to you; He made it to His
own dear Son, even to Christ, before the world began; and the performing the promise, the
making good His own Word, is this to be contingent on anything excellent in yourselves? Nay, it
is for His own sake, for the glory of His own great name, that He accomplishes His gracious
declaration. He is faithful, He cannot lie; heaven and earth may pass away, but not one jot nor
one tittle can fail of all which He hath covenanted with Christ, and, through Christ, with the
meanest of His followers. (H. Melvill, B. D.)
 TIT 1:3
But hath in due times manifested His Word through preaching
A timely revelation

I. A TIMELY REVELATION--the purpose of salvation through Christ Jesus.

II. A SACRED TRUST--to preach the unsearchable riches of Christ.

III. A DIVINE COMMISSION--to preach according to the commandment of God. (F. Wagstaff.)

Salvation revealed

I. That salvation is more clearly revealed than in former ages appeareth in that all the time of
the law was but the infancy and nonage of the Church, which then was as a child under tutors
and governors; and as a child was initiated in rudiments and elements of Christian religion, and
endued with a small measure of knowledge and faith, because the time was not come wherein
the mysteries of Christ were unfolded.

II. The Lord (who doth not only by His wisdom order His greatest works, but every
circumstance of them) effecteth all His promises and purposes in the due season of them.

III. The manifestation of salvation is to be sought for in the preaching of the Word. Which
point is plain, in that the preaching of the Word is an ordinance of God.
1. To make Christ known, in whose name alone salvation is to be had.
2. To beget and confirm faith in the heart, by which alone, as by an hand, we apprehend and
apply Him with His merits to our salvation. (T. Taylor, D. D.)

Gods Word manifested through preaching

I. THE MANIFESTATION OF GODS WORD. This was gradually made to men--to all nations, both
Jews and Gentiles--in general, and to particular places.

II. THE INSTRUMENTALITY EMPLOYED FOR THAT MANIFESTATION. We should imitate the
simplicity, zeal and affection displayed in the apostles preaching. (W. Lucy.)

Preaching in Gods name

An American gentleman once went to hear Whitefield for the first lime, in consequence of the
report he heard of his preaching powers. The day was rainy, the congregation comparatively
thin, and the beginning of the sermon rather heavy. Our American friend began to say to
himself, This man is no great wonder, after all. He looked round, and saw the congregation as
little interested as himself. One old man in front of the pulpit had fallen asleep. But all at once
Whitefield stopped short. His countenance changed. And then he suddenly broke forth in an
altered tone: If I had come to speak to you in my own name, you might well rest your elbows on
your knees, and your heads on your hands, and sleep; and once in a while look up, and say,
What is this babbler talking of? But I have not come to you in my own name. No! I have come to
you in the name of the Lord of Hosts (here he brought down his hand and foot with a force that
made the building ring), and I must, and will be heard. The congregation started. The old man
woke up at once. Ay, ay! cried Whitefield, fixing his eyes on him, I have waked you up, have I?
I meant to do it. I am not come here to preach to stocks and stones. I have come to you in the
name of the Lord God of Bests, and I must, and will, have an audience. The hearers were
stripped of their apathy at once. Every word of the sermon was attended to. And the American
gentleman never forgot it. (J. G. Ryle.)

The best ally in Christian work

Frederick the Great was once in company with a number of French wits, and there was a brave
Scotchman also at the table, who was the ambassador of England. Frederick the Great was then
contemplating a war, in which he would be dependent upon English subsidies, and by and by
the ambassador, as he listened to the king and these French wits making fun of religion, and
speaking of its certain and sudden decay, said, By the help of God England will stand by Prussia
in the war. Frederick turned round and said, rather sneeringly, By the help of God! I did not
know that you bad an ally of that name. But the Scotchman turned round to the king, and said,
May it please your majesty, that is the only ally England has to whom England does not send
subsidies. Now, let me say, that we as a Christian Church and as a missionary society have an
ally of that name. Our ally is the Lord of Hosts, and it is because His name has been upon our
banners that we have succeeded in the past. (T. H. Hunt.)

Which is committed unto me, according to the commandment of God our

Saviour
The Christian ministry

I. Every minister called by God IS ONE OF CHRISTS COMMITTEES, unto whom He betrusteth
now after His departure the care and oversight of His spouse, who is dearer unto Him than His
own life, appeareth in that they are called stewards of this great house, having received the keys
to open the kingdom of heaven, and to distribute to the necessity of their fellow servants; chosen
vessels, as Paul, not to contain, but to carry the pearl and the treasure of the kingdom; feeders,
as Peter, husband men, to whom the vineyard is let out till His return.
1. The honour of a minister is faithfulness in the diligent and careful discharging himself of
that trust committed unto him; the principal part of which repose standeth in the faithful
dispensing of Christs legacies to His Church, according to His own testament; which as
it is his duty enjoined (1Co 4:2), so is it his crown, his joy, his glory, that by his faithful
pains he hath procured the welfare of his people, and bringeth with it a great recompense
of reward; for if he that showeth himself a good and faithful servant in little things, shall
be ruler over much; what may he expect that is faithful in the greatest?
2. The ministry is no calling of ease, but a matter of great charge; nor contemptible, as many
contemptuous persons think it too base a calling for their children; but honourable, near
unto God, a calling committing unto men great matters, which not only the angels
themselves have dispensed sundry times, but even the Lord of the angels, Jesus Christ
Himself, all the while lie ministered upon earth; the honour of which calling is such, as
those who are employed in the duties of it, are called not only angels, but coworkers with
Christ in the salvation of men.

II. Whosoever would find comfort in themselves, or clear and justify their callings to others,
or do good in that place of the body wherein they are set, MUST BE ABLE TO PROVE THAT THEY ARE
NOT INTRUDERS, BUT PRESSED BY THIS CALLING AND COMMANDMENT OF GOD: that as Paul
performed every duty in the Church by virtue of his extraordinary calling, so they by virtue of
their ordinary. For can any man think that a small advantage to himself, which our apostle doth
so dwell upon in his own person, and that in every epistle, making his calling known to be
committed unto him, not of men, nor by men, but by Jesus Christ? (See Gal 1:1; Gal 2:7; Eph
3:2; 1Th 2:4)
1. Let no man presume to take upon him any office in the Church uncalled; no man taketh
this honour to himself. Christ Himself must he appointed of His Father.
2. Let none content himself with the calling of man separated from Gods calling; for this
was the guise of the false apostles against whom our apostle opposeth himself and calling
almost everywhere, who were called of men, but not of God.
3. In all other callings let men be assured they have Gods warrant, both in the lawfulness of
the callings themselves, and in their holy exercise of them; passing through them daily in
the exercise of faith and repentance, not forgetting daily to sanctify them by the Word
and prayer.

III. MINISTERS MAY AND OUGHT TO BE MORE OR LESS IN THE COMMENDATION OF THEIR CALLING,
as the nature and necessity of the people to whom they write or speak do require.
1. As the apostle here magnifieth his authority in that he is a servant of God.
2. An apostle of Jesus Christ,
3. That he received his apostleship by commission and commandment of Christ Himself;
and
4. All this while hath by sundry other arguments amplified the excellency of his calling: the
reason of all which is not so much to persuade Titus, who was before sufficiently
persuaded of it; but partly for the Cretians sake, that they might the rather entertain this
doctrine so commended in the person of the bringer; and partly because many in this isle
lifted up themselves against him and Titus, as men thrusting in their sickles into other
mens fields too busily; or else if they had a calling, yet taking too much upon them, both
in correcting disorders and establishing such novelties among them as best liked them;
so as here being to deal against false apostles, perverse people, and erroneous doctrines
he is more prolix and lofty in his title; otherwise, where he met not with such strong
opposition, he is more sparing in his titles, as in the Epistles to the Colossians,
Thessalonians, etc. (T. Taylor, D. D.)

TIT 1:4
To Titus, mine own son after the common faith
Lessons

I. A SPIRITUAL RELATIONSHIP (Cf. Act 15:1-41; Gal 2:2; 2Co 2:13; 2Co 7:6, etc.)

II. A threefold blessing.

1. Grace, the source of our redemption.
2. Mercy, displayed in our redemption.
3. Peace, the result of our redemption.

III. THE SOURCE AND MEDIUM OF THE BLESSING. God the Father from whom it comes, and
Christ the Son through whom it comes. (F. Wagstaff.)
Spiritual parentage

I. THAT MINISTERS ARE SPIRITUAL FATHERS TO BEGET CHILDREN TO GOD, appeareth in that the
Hebrew phrase not only styleth them by the name of fathers.
1. Who indeed are so properly by the way of blood and natural generation?
2. Neither, only those who are in a right descending line, though never so far off.
3. Neither, only those who adopt others into the room and place of children.
4. But those also that are in the room of fathers, either generally, as all superiors, in age,
place, or gifts; or more specially such as by whose counsel, wisdom, tenderness and care,
we are directed as by fathers; who in these offices and not in themselves (for sometimes
they be inferiors otherwise) become fathers unto us.
Thus was Joseph an inferior, called a father of Pharaoh; that is, a counsellor. Job, for his
tenderness and care, called a father of the poor. Scholars of the prophets, called sons of the
prophets. Elisha, saith of Elijah, my father, my father; and Jubal was the father of all that play
on harps. But much more properly is the minister called the father of such as he converts unto
the faith, because they beget men unto God, as Paul did Onesimus in his bonds, in which
regeneration the seed is that heavenly grace whereby a Divine nature is framed, the instrument
by which it is conveyed, is the Word of God in the ministry of it. Now if any be desirous to carry
themselves towards their ministers, as children towards their parents, they must perform unto
them these duties.
1. They must give them double honour (1Ti 5:17), reverencing their persons, their places.
2. They must partake in all their goods, as the Levites in the law did; yea, if need be, lay
down their necks for their sakes (Rom 16:4) in way of thankfulness.
3. No accusations must be received against them under two or three witnesses; a dutiful
child will not hear, much less believe, evil reports of his father.
4. In doubtful cases of conscience resort unto them for counsel, as children to their father.
5. Obey them in all godly precepts, endure their severity, be guided by their godly directions,
as those who have the oversight of souls committed unto them, even as the child
ingeniously imitateth and obeyeth his father.

II. FAITH IS ONE AND THE SAME IN ALL THE ELECT, AND IS THEREFORE CALLED THE COMMON
FAITH (Eph 4:5), there is one faith which is true. Which grace is but one, and common to all the
elect, notwithstanding there be diverse measures and degrees of it peculiar to some. Hence the
apostle Peter calleth it the like precious faith.
1. In respect of the kind of it being a justifying faith, by which all that believe have power to
be the sons of God (Joh 1:12; Gal 3:26).
2. Of the object of it, which is one Christ, the same yesterday, and today, and forever; who
dwelleth in the hearts of every believer (Eph 3:17), whom, although the fathers of former
ages beheld Him to come, and the latter ages already come: yet both rejoice in seeing His
day with the same eye of faith: the difference is, that one seeth it somewhat more clearly
than the other.
3. Of the same end of it, which is salvation, common to all believers; called therefore by Jude
the common salvation. (T. Taylor, D. D.)

Spiritual children
Calvins three children all died in infancy. Of the last he wrote to a friend: The Lord gave me
another son, and the Lord hath taken him away; but have I not thousands of children in the faith
of Christ?
Grace, mercy, and peace
Grace bringing peace

I. THE GRACE OF GOD IS THE WHOLE SUFFICIENCY OF HIS PEOPLE. The first, middle, and last
cause of every good thing conveyed unto them, or issuing from them: not once did the Lord
enforce this point upon His own people, teaching them by things temporal, their spiritual estate
and condition (De 7:7).

II. Only they that are by grace and mercy accepted of god have their portion in this peace here
mentioned.
1. Peace, that is all kind of prosperity, is promised only to the godly. They shall prosper in
everything; and the apostle pronounceth it, only upon the Israel of God.
2. It is accordingly bestowed upon those only that are justified by faith; seeing they only
have peace with God, which is the principal part of it.
3. To show it to be a fruit of Gods grace, sundry phrases in Scripture might be alleged; as
that it is called the peace of God, and that God is called the God of peace; as also that
difference which is worthy to be observed between the salutations of the Old and New
Testament. In, the Old Testament, grace and peace are never joined. The ordinary form
of salutation was, peace be with thee, peace be to this house, go in peace; but the
apostles, after the mystery of redemption was revealed and perfected before the ordinary
salutation, prefix this word--grace, or mercy, or both; that as they are never joined in the
Old Testament, so are they never separated in the New, to show that we cannot look to
have one of them alone, or separate them, no more than we can safely sunder the branch
from the root, or the stream from the fountain. (T. Taylor, D. D.)

Peace through Christ

A minister was asked to visit a poor dying woman. The messenger being ignorant could give
no account of her state, except that she was a very good woman and very happy, and was now at
the end of a well-spent life, therefore sure of going to heaven. The minister went, saw that she
was very ill, and after a few kindly inquiries about her bodily condition, said: Well, I
understand you are in a very peaceful state of mind, depending upon a well-spent life. The
dying woman looked hard at him, and said: Yes, I am in the enjoyment of peace. You are quite
right; sweet peace, and that from a well-spent life. But it is the well-spent life of Jesus; not my
doing, but His; not my merits, but His blood. Yes; only one man has spent a life that has met all
the requirements of Gods holy law, and on which we rest before God. (Preachers Lantern.)

TIT 1:5
Set in order the things that are wanting
Church order

I. IN EVERY CHRISTIAN COMMUNITY THERE SHOULD BE THE MAINTENANCE OF ORDER. Confusion

in a Church is a calumny of Christ, and obstructive at once to its peace, power, prosperity, and
usefulness.
 II. THE MAINTENANCE OF CHURCH ORDER MAY REQUIRE THE MINISTRY OF SPECIAL
SUPERINTENDENTS. The words elder, bishop, pastor, etc., all refer to the same office--that of
overseer. Such a one is to maintain order, not by legislating but by loving; not by the assumption
of authority, but by a humble devotion to the spiritual interests of all.

III. The superintendents should be men of distinguished excellence. (D. Thomas, D. D.)

Perfecting the order of the Church

1. It noteth what was the special work of an evangelist; namely, that being the companions of
the apostles, they were to bring on the work of the Lord to perfection, both by
establishing that foundation they had laid, and building on further by their direction
where they left off. The office was middle between the apostle and the pastor: the calling
was immediate from the apostles, as the apostle was immediate from Christ.
2. Notwithstanding many defects and wants in this Church and those great ones, and that in
constitution, for we see their cities were destitute of elders and Church governors; yet
was it neither neglected by Paul, nor separated from by Titus as a cage of unclean birds;
teaching us not presently to condemn a number and society of men (much less of
Churches) for want of some laws or government (for no Church is not wanting in some),
if they join together in the profession of truth of doctrine and worship; for so many of the
Churches, planted by the apostles themselves, might have been refused for wanting some
offices for a time, although they were after supplied.
3. We learn hence, that no Church is hastily brought to any perfection. The apostles
themselves, the master builders, with much wisdom and labour, and often in long time,
made not such proceedings; but that, had they mot provided labourers to follow them
with a diligent hand, all had been lost. Much ado had they to lay the foundation, and
prepare matter for the building; and yet this they did, by converting men to the faith and
baptizing them; but after this to join them into a public profession of the faith, and
constitute visible faces of Churches among them, required more help and labour, and for
most part was left to the evangelists. So as the building of Gods house is not unlike to the
finishing of other great buildings, with what labour are stones digged out of the earth?
with what difficulty depart they from their natural roughness? what sweat and strength
is spent ere the mason can smooth them? As it is also with the timber; and yet, after all
this, they lie a long time here and there scattered asunder and make no house, till, by the
skill of some cunning builder, they be aptly laid, and fastened together in their frame. So
every mans heart, in the natural roughness of it, is as hard as a stone; his will and
affections, like the crabbed and knotty oaks, invincibly resisting all the pains of Gods
masons and carpenters, till the finger of God in the ministry come and make plain, and
smooth way, working in their conversion. (T. Taylor, D. D.)

Titus left in Crete

I. THE POWER LEFT TO TITUS. I left thee--I, Paul, an apostle of Christ.

II. The use and exercise of this power.

1. To set in order things that are wanting.
2. To ordain elders in every city.
 III. THE LIMITATION OF THESE ACTS. As I had appointed thee. Titus must do nothing but
according to commission, and by special direction. (W. Burkitt, M. A.)

Ministers as moral leaders

I. That ministers have special work as well as general. Ii. That the work of the best of us needs
revision by others. Set in order, lit., revise, make straight.

III. THAT EVERY COMPANY OF CHRISTIANS SHOULD HAVE A LEADER OR OVERSEER. Elders in
every city, is suggestive of the widespread influence of the gospel in Crete, which was famous
for its cities. Homer, in one place mentions, that the island had a hundred cities, and in another
ninety. (F. Wagstaff.)

Ordain elders in every city

An embertide sermon
Our Lord Himself is the sole source and origin of all ministerial power. He is the Head of the
Church--none can take office in the Church except with His authorisation; He is our great High
Priest--none can serve under Him, unless by His appointment; He is our King--none can bear
rule in His kingdom, except they hold His commission. This ministerial power our Lord
conferred upon His apostles. In the Acts of the Apostles and other parts of the New Testament,
we learn how the apostles carried out this commission. Their first act after the Ascension was to
admit another to their own ranks. St. Matthias was co-opted into the room of the traitor Judas.
After a time the needs of the growing Church required them to appoint subordinate officers,
they themselves still retaining the supreme control. These officers were, in the first place,
deacons, whose special duty it was to attend to the due distribution of the Churchs alms, but
who also, as we learn from the subsequent history of two of them, SS. Stephen and Philip,
received authority to preach and to baptize; and in the second place, elders who were appointed
to still higher functions, to be pastors of congregations, to feed the flock of God and have the
oversight thereof. We read of the elders first in Act 11:30. The word elder, wherever it occur in
the New Testament, is a translation of the Greek word presbuteros, from which our words
presbyter and priest have come, the latter by contraction. If the word had been left
untranslated, as the words bishop, deacon, and apostle were, and appeared as presbyter
or priest, the English reader would have been saved from much perplexity, and much danger
of erroneous inferences. Thus the apostles, in order to keep pace with the requirements of the
Church, shared, by degrees, their functions with others, admitted others by prayer and the
laying on of hands into the sacred ministry. But one prerogative they still retained in their own
keeping, that was, the power of ordaining others. Yet if the Church was to be continued, if the
promise of Christ was to be fulfilled, Lo, I am with you alway, even unto the end of the world,
this power also must be transmitted. And so we find that the college of apostles was gradually
enlarged. One there was, St. Paul, who had received the apostolate, with all its prerogatives,
directly from heaven. Others, such as St. Barnabas, were also admitted to the apostolic ranks
and placed on an equal footing with the original Twelve. And, finally, in the Pastoral Epistles we
come to the last link of the chain which connects the apostolic rule of the Church with the
episcopal superintendence which followed. As the apostles travelled through the whole known
world, and established Churches and ordained clergy in every city to which they came, they
found at last that the oversight of all these Christians of whom they were the spiritual fathers
had become too much for them. It was felt to be a necessity to place over each Church a local
superintendent, who, within a fixed district, should be armed with full apostolical authority--
with power to rule the Church, to administer discipline, to ordain clergy. When we open the
Pastoral Epistles we find that it was to just such an office that SS. Timothy and Titus were
appointed. And history informs us that immediately after the apostles times the Christian
Church in all parts of the world was governed by bishops, who claimed to be successors of the
apostles, and who alone bad the power to ordain, with priests and deacons under them. Why the
bishops did not retain for themselves the name of apostles we know not; but probably they
thought themselves unworthy to share that title with such eminent saints as those who had been
called by Christ to be His original apostles, and therefore they adopted a designation which had
less august associations attached to it, having formerly been borne by clergy of the second order.
For more than 1,500 years no other form of Church government was known in any part of
Christendom. Turn where we will, north or south, east or west, or take any period of history
previous to the Reformation, and we can discover no portion of the Church which was not
governed by bishops, or where there were not these three orders of ministers. By the good
providence of God, in the great crisis of the sixteenth century, we were permitted to retain the
ancient organisation of the Christian Church. The Reformation in these islands was the act of
the Church itself, which, while it rejected the usurped supremacy of the Bishop of Rome, and
returned in other respects to the purer faith of primitive times, carefully maintained unimpaired
the three Orders of the Ministry. There was no severing of the link which bound us to the men to
whom the Great Head of the Church said, As My Father hath sent Me, even so send I you.
What abundant reason have we, clergy and people alike, to be thankful to God for this! We
clergy can go about our work with no misgivings as to whether we are indeed ambassadors for
Christ or no. We know that in all our ministerial acts He is with us, that He indeed is acting
through us, and that our feeble, unworthy efforts to advance His kingdom and glory are backed
and supported by an infinite Power which can turn our weakness into strength. And the people,
too, should bless and thank God that, through His great goodness towards them, the sixteenth
century proved in these islands a true Reformation in religion--not a Revolution, as it did
elsewhere; that you belong to the very Church founded by the apostles, and that Church, too,
released from medieval corruption, and saved from those debasing modern superstitions into
which Roman Christianity has fallen; that you have free access to the means of grace which
Christ appointed for His people; that the Sacraments which are generally necessary to salvation
are here duly ministered according to Gods ordinance in all those things that of necessity are
requisite for the same; that you have a ministry which can speak to you in Christs name, and
hear to you His message of reconciliation; for they have been set apart to their office by Himself-
-by Him to whom alone all power has been committed in heaven and in earth; that you are
fellow citizens with the saints and of the household of God, and are built upon the foundation of
the apostles and prophets, Jesus Christ Himself being the chief cornerstone. On a valid
ministry depends the very existence of a Church. On a faithful ministry depends the well-being
of a Church. And how largely does the character of the ministry depends upon the people? How
largely is it in the power of the people to assist the bishop in making a choice of fit persons for
Holy Orders? I am not now alluding to the direct power the people possess to prevent the
ordination of an unworthy man. It is for this express purpose that the Si quis, as it is called, of
the candidate is appointed to be read in the parish church previous to the ordination. The name
of the candidate is published, and the people are invited to object if they can allege any
impediment. And another opportunity of the same kind is given at the ordination itself. I am
now alluding specially to your prayers. Brethren, pray for us, was the earnest request of St.
Paul to the Christians of his day, and surely the successors of the apostles now need no less the
prayers and sympathy of their people. (J. G. Carleton, B. D.)

Directions regarding the appointment of elders

1. It is Titus himself who is to appoint these elders throughout the cities in which
congregations exist. It is not the congregations that are to elect the overseers, subject to
the approval of the apostles delegate; still less that he is to ordain any one whom they
may elect. The full responsibility of each appointment rests with him. Anything like
 popular election of the ministers is not only not suggested, it is by implication entirely
excluded.
2. In making each appointment Titus is to consider the congregation. He is to look carefully
to the reputation which the man of his choice bears among his fellow Christians. A man
in whom the congregation have no confidence, because of the bad repute which attaches
to himself or his family, is not to be appointed. In this way the congregation have an
indirect veto; for the man to whom they cannot give a good character may not be taken to
be set over them.
3. The appointment of Church officers is regarded as imperative: it is on no account to be
omitted. And it is not merely an arrangement that is as a rule desirable: it is to be
universal. Titus is to go through the congregations city by city, and take care that each
has its elders or body of elders.
4. As the name itself indicates, these elders are to be taken from the older men among the
believers. As a rule they are to be heads of families, who have had experience of life in its
manifold relations, and especially who have had experience of ruling a Christian
household. That will be some guarantee for their capacity for ruling a Christian
congregation.
5. It must be remembered that they are not merely delegates, either of Titus, or of the
congregation. The essence of their authority is not that they are the representatives of the
body of Christian men and women over whom they are placed. It has a far higher origin.
They are Gods stewards. It is His household that they direct and administer, and it is
from Him that their powers are derived. As Gods agents they have a work to do among
their fellow men, through themselves, for Him. As Gods ambassadors they have a
message to deliver, good tidings to proclaim, ever the same, and yet ever new. As Gods
stewards they have treasures to guard with reverent care, treasures to augment by
diligent cultivation, treasures to distribute with prudent liberality. (A. Plummer, D. D.)

TIT 1:6
If any be blameless
Lessons

I. Character, the primary qualification for office is the church.

II. Domestic and social relationships, conducive, rather than hindrances, to christian service.

III. Good family government, a guarantee for church government. (F. Wagstaff.)

A man of scandalous life is unfit to be a minister

1. Our apostle here first insisteth upon the life of him that is to be chosen, and afterwards
requireth his fitness for doctrine: and so in his charge to Timothy that he should lay hand
on no man rashly, addeth, that some mens sins go beforehand, and some mens sins
follow after judgment: as though he had said more largely, Use all the circumspection
thou canst, yet some hypocrites will creep into the ministry. Some are inwardly profane,
and such close sinners thou canst not discern, till afterward they manifest themselves.
Others are open sinners, of which thou mayest judge aright; these latter thou art to
hinder, the former reclaim, or seasonably remove, and so salve up the sore again: for
 how requisite is it that such a sweet and favourite doctrine should be matched with a
sweet and savoury Christian conversation!
2. That such an high calling is to be graced with an unreprovable life was typified in the law
sundry ways, as after we shall more clearly see in the positive virtues required, especially
in that prohibition that none of Aarons sons, or seed, that had any blemish in him, might
once press to offer before the Lord, neither come near the vail, nor stand by the altar.
3. A scandalous and obnoxious person shall never do good in his calling. For although the
things of Christ, as the Word, sacraments, and doctrine, depend not upon the person of
the minister, but on the ordinance of Christ, neither in themselves are the worse in bad
mens hands, no more than a true mans piece of gold in the hands of a thief; yet by our
weakness, in such a mans hand, they are weaker to us: and although no man can answer
or warrant the refusing of pure doctrine (which is not to be had in respect of persons) for
the spotted life of the minister, who, while he sitteth in Mosess chair (be he Pharisee, be
he hypocrite) must be heard, yet can it not be but that the wickedness of Elis sons will
make the people abhor the offerings of the Lord, which what a grievous sin it was before
the Lord (see 1Sa 2:17). Again, how can he benefit his people whose hands are bound,
whose mouth is shut, and cannot utter the truth without continual galling and
sentencing of himself? and when every scoffer shall be ready to say to him, Art thou
become weak like one of us? and the word shall be still returned upon himself, how can
it be expected that he should do good amongst them?
4. It is a most dangerous condition to himself to be a good teacher of a bad life, for such a
one is in the snare of the devil, that is, when he seeth his life still more and more
exprobrated, and himself more despised every day than other (for it is just with God that
with the wicked should be reproach), then he begins to grow so bold and impudent, as
that he casts off all shame and care, and as one desperate and hardened in sin,
prostituteth himself remorselessly unto all lewdness and ungodly conversation. (T.
Taylor, D. D.)

Rules to keep a man unreprovable

1. Labour with thy heart to see itself still in the presence of God, and this wilt be a means to
keep it in order; whores otherwise an unruly heart will break out one time or other.
2. Have a care of a good name, as well as a good conscience; not so much for thy own as for
Gods glory: neither because thyself, but ethers stand much upon it.
3. Avoid occasions of sins, appearances of evil, seeing thy motes become beams.
4. Study to do thy own duty diligently, meddle not with other mens matters.
5. Curb and cover thine own infirmities, buffet thy body, and bring it in subjection (1Co 9:1-
27).
6. Daily pray for thyself, with a desire of the prayer and admonition of others. (T. Taylor, D.
D.)

Importance of good ministerial character

Personal character is of the utmost moment in the work of admonition. We must not try to
remove motes from the eyes of others while we have beams in our own. Quarles reminds us that
He who cleanses a blot with blurred fingers, makes a greater blot. Even the candle snuffers of
the sanctuary were of pure gold (Ex 37:23). We may not urge others to activity, and lie still like
logs ourselves. A quaint old preacher of the sixteenth century has put this truth into homely,
pungent words: Beloved in our Lord and Saviour Jesus Christ, it is a very monstrous thing that
any man should have more tongues than hands. For God hath given us two hands and but one
tongue, that we might do much and say but little. Yet many say so much and do so little, as
though they had two tongues and but one hand; nay, three tongues and never a hand. Such as
these (which do either worse than they teach, or else less than they teach, teaching others to do
well and to do much, but doing no whir themselves) may be resembled to divers things. To a
whetstone, which being blunt itself, makes a knife sharp. To a painter, which being deformed
himself, makes a fair picture. To a sign, which being weather beaten, and hanging without itself,
directs passengers into the inn. To a bell, which being deaf and hearing not itself, calls the
people into the church to hear. To a goldsmith, which being beggarly, and having not one piece
of plate to use himself, hath stores for others which he shows and sells in his shop. Lastly, to a
ridiculous actor in the city of Smyrna, who pronouncing O coelum, O heaven, pointed with his
finger toward the ground. Such are all they which talk one thing and do another; which teach
well and do ill. (C.H. Spurgeon.)

The secret of a blameless life

Archbishop Beusou, speaking after Earl Granville had unveiled the memorial to his
predecessor, adorned the occasion by a reference to the secret of the beautiful life of the late
Archbishop Tate. I have heard, he said, and I believe it is true, that on the first day of his
wedded life he and his bride pledged themselves to each other that they would never quarrel
with any one, and I believe that, with Gods blessing and help, that pledge was kept to the end.
Husband of one wife:--In the corrupt facility of divorce allowed both by Greek and Roman law,
it was very common for man and wife to separate, and marry other parties during the life of each
other. Thus, a man might have three or four living wives, or women who had successively been
his wives. An example of this may be found in the English colony of Mauritius, where the French
revolutionary law of divorce had been left unrepealed by the English Government; and it is not
uncommon to meet in society three or four women who have all been wives of one man, and
three or four men who have all been husbands of one woman. Thus, successive rather than
simultaneous polygamy is perhaps forbidden here, (Conybeare and Howson.)

The husband of one wife

The family arrangements in the Isle of Crete were the result of heathenism, and, of course,
polygamy had prevailed. Many believers had several wives, as is often the case in heathenism at
the present time, and one of the most difficult questions of modern missions is how to treat such
cases. When a man and his two wives, for example, all at the same time become Christians, and
demand baptism and the Lords supper, what am I to do? There is no passage that I know of in
the Word of God to guide me in the matter; and I am left to the general rules of Scripture, to the
dictates of wisdom and prudence, and to the leadings of Divine Providence. If, however, such a
man wished to become an elder, I would say, No, for a bishop must be blameless, the husband of
one wife, and not of two wives, according to the decision of the apostle Paul (W. Graham, D. D.)

TIT 1:7-9
Yet a bishop must be blameless
An ideal bishop
I will try in five words to set before you the ideal of a bishop: humility, self-sacrifice, simplicity
of heart, undaunted courage, moral faithfulness. Of holiness and of diligence I need hardly
speak--no bishop could ever imagine himself to be a true bishop without these; but glance for a
moment at the others, for they go to the very root of the matter.
1. First, utter humility--not lording it over Gods heritage, etc., Pride is a sin foolish and
 hateful enough in any man, but it seems doubly so in a bishop. How instructive is that
story of Augustine, the first Archbishop of Canterbury. When he summoned the other
bishops to meet him, they asked a holy hermit of Bangor how they might know whether
Augustine was or was not a man of God, and he answered that they might follow him if
they found him to be of a meek and humble heart, for that was the yoke of Christ; but if
he bore himself haughtily they should not regard him, for then he was certainly not of
God. They took his advice, and hastened to the place of meeting, and when Augustine
neither rose to meet them nor received them in any brotherly sort, but sat all the while
pontifical in the chair, they would not acknowledge him or denote that they owed him
any obedience but that of love. One of the noblest men the Church has ever seen--St.
Thomas Aquinas--was also one of the most truly humble. Once a celebrated cardinal was
seen passing to the high altar of his cathedral in scarlet robes and jewelled pectoral, in
the midst of magnificent ecclesiastics; but one who knelt behind him, seeing a little
stream of blood trickling where he knelt, observed that under the sweeping silken robes
the great cardinal had been walking with bare feet over the flinty path, that his heart
might be mortified amid the splendour of his state. Deep humility within--a violet which
scarcely ever grows except at the foot of the cross--should be the mark of a true bishop.
2. Nor is utter self-sacrifice less necessary. If pride is detestable in a bishop, greed is no less
so. The bishop who uses the revenues of his church to enrich his family, is false to one of
the first duties of his post. The brother of the Bishop of Lincoln, in the twelfth century,
complained that he was still left a ploughman. Brother, said the great bishop, if your
cow dies, I will give you another, and if your plough wants mending I will have it
mended; but a ploughman I found you, and a ploughman I mean to leave you. The
income of the see should be spent upon the see. Poverty is never so honourable as in men
who might be rich. When Archbishop Warren, Cranmers predecessor, was told on his
deathbed that he had only thirty pounds in the world, he answered with a smile, Enough
to pay my journey to heaven.
3. Simplicity of heart. None but small and unworthy men would lose by it. Neither pomp,
nor wealth, nor office--prizes of accident as oft as merit--ever made any small man great.
Once I was staying as a boy in a bishops house, and there was dug up the brass plate
from the tomb of one of his predecessors, and I have never forgotten the inscription on
it: Stay, passer by! See and smile at the palace of a bishop. The grave is the palace they
must all dwell in soon!
4. Unbounded courage. Scorn of mere passing popularity should be among his first
qualities. When that persecuting emperor, Valens, sent his prefect to threaten St. Basil,
and was met by a flat refusal of his demands, the prefect started from his seat and
exclaimed, Do you not fear my power? Why should I? answered Basil. What can
happen to me? Confiscation, replied the prefect, punishment, torture, death. Is that
all? said Basil. He who has nothing beyond my few books and these threadbare robes is
not liable to confiscation. Punishment! How can I be punished when God is everywhere?
Torture!--torture can only harm me for a moment; and death--death is a benefactor, for
it will send me the sooner to Him whom I love and serve. No one has ever addressed
me so, said the prefect. Perhaps, answered Basil, you never met a true bishop before.
You may think that bishops in these days have no need for such courage. They will not
have to face kings and rulers, I dare say; but I wish all had the bolder and rarer courage
to face the false world; to tell the truth to lying partisans, religious and other; to confront
the wild and brutal ignorance of public opinion; to despise the soft flatteries of an easy
popularity; to know by experience that Christ meant something when He said, Blessed
are ye when all men revile you for My names sake.
5. Again, I ask, are bishops never called upon by their duty to exceptional moral
 faithfulness--to be, as it were, the embodied conscience of the Christian Church before
the world? That was the splendid example set by St. Ambrose. Theodosius was a great,
and in many respects a good, emperor; but in a fierce outburst of passion he had led his
soldiers into the amphitheatre of Thessalonica, and had slain some five or six thousand
human beings, the innocent no less than the guilty, in indiscriminate massacre. Courtiers
said nothing; the world said nothing; civil rulers said nothing; then it was that St.
Ambrose stood forth like the incarnate conscience of mankind. For eight months he
excluded the emperor from the cathedral, and when he came at Christmastide to the
Communion, he met him at the door, and, in spite of purple and diadem and praetorian
guards, forbad him to enter till he had laid aside the insignia of a guilty royalty, and,
prostrate with tears, upon the pavement, had performed a penance as public as his
crime. (Archdeacon Farrar.)

Qualifications for the eldership

St. Paul had never shown himself indifferent to the local organisation of each little community
which he founded. On his very earliest missionary tour, he and Barnabas had ordained
presbyters over the Gentile Churches at Derbe, at Lystra, at Iconium, and at Pisidian Antioch. It
seems likely that, as he grew older and realised how soon both he and the other temporary chiefs
of the new society must be withdrawn, he only came to feel more strongly than at first the
importance of providing for its permanent administration through stationary office bearers who
could be continually replaced. Such a case as this which had come to his knowledge in Crete
must have sharpened that conviction. As error spread, and especially such error as led to lax
morals, the office of ruler in the young community grew to be of the higher consequence, and it
became more important to secure that those who were admitted to office possessed the requisite
qualifications. It throws a good deal of light on this point to observe where the stress is laid in
Pauls catalogue of these qualifications. Ability on the elders part to argue with Jew and
heathen, or even to edify disciples, is not put in the foreground. On the contrary, the
qualification insisted upon with most detail is one of character. Among the little companies to be
found in the towns of Crete few men would probably be found competent to discuss points of
theology, or to hold their own on subtle questions of Mosaic law with glib talkers of the
circumcision. Certainly there could not as yet exist a class of professional divines, expert in
controversy or specially educated to instruct their brethren. What was to be had was just a few
men of some years Christian standing and of grave and approved Christian character, who,
knowing from experience that the true faith of the Lord Jesus was a faith according to
godliness, could bring new-fangled doctrines to this plain test: Did they contribute to promote
wholesome manners, or did they betray an evil origin by their noxious influence upon practice?
In effect, it was by their pure example, by the weight of their character, by the sober and
balanced judgment which Christian experience forms, and, above all, by that instinct with which
a mature Christian mind, however untrained in theology, recoils from morbid views of duty,
dangerous errors of mischievous speculation: it was by the possession of gifts like these that the
elders were fitted to form a salutary force within the Church; and the best service they could
render it at that conjuncture would be to keep the flock in old safe paths, guarding its faith from
poisonous admixture, that, amid the restlessness of a fermenting period, mens minds might be
settled in quietness upon the simple teaching of the gospel. It cannot surprise us therefore to
find, when we come to look at the qualifications Paul desires in the Cretan elder, that the
condition first insisted on is, not simply character, but reputed character. He must be a man
against whom public rumour lays no scandalous charge, either within or without the Christian
society. There may have been something in the condition of the Cretan Church which rendered it
specially desirable that its representatives should stand well in the esteem of their neighbours.
But it is plain that upon this qualification must always depend in every Church the real value
and influence of the eldership. It matters comparatively little how active or zealous or even
devout a church ruler be, if men cannot respect him because they either see, or imagine that they
see, such flaws as seriously detract from the total impression his character ought to make upon
them. However useful in other ways a man of blemished estimation may prove, he is not likely to
lend dignity to sacred office or attract to it the confidence and reverence of the people. The
general conception of blamelessness St. Paul breaks up into eleven particulars; of which five
describe what the elder must not be, and six what he ought to be. Of the negative requirements,
the first and the last need not surprise us. Many a good man exhibits an unconciliatory and
unpliant temper; but such a disposition is a peculiarly unfortunate one in the official who has to
act along with others in the management of a large body of brethren, and to preserve that peace
which is the bond or girdle of perfection. The stubborn man who insists on having his own way
at too heavy a cost makes a bad elder. So of the fifth negative. The instance of the false teachers
at Crete showed how readily in that age a greedy man might take unworthy advantage of the
confidence of the Church, not to say by downright peculation, but at all events by making a good
thing out of his position. Such a temptation lay near to a trader in one of the Greek seaports, as
many among these new-made presbyters would be. But the spirit of covetousness is hard to
exorcise from the ministry at all times; the harder now, because the ministry has come to be a
profession. Let us hope that the modern ecclesiastic stands in less danger of the group of
things forbidden which lies between these two: not soon angry; not given to wine (or in the
R.V., no brawler; literally it means one who is not rude over his cups), no striker. All three
expressions picture for us a type of character with which Paul and the Church at Crete were
possibly too familiar; a hot-tempered man, apt to get excited, if not a little tipsy, on jovial
occasions; and, when heated with wine, only too loud in his talk and too prompt with his fists.
The seaboard of these Greek islands must have offered plenty of specimens of this sort of fellow;
but we should scarcely have supposed it needful to warn a Christian congregation against
making an elder of him. Although the temptation to drink drags too often even presbyters
from their seats, we should not elevate to that position a quarrelsome tippler if we knew it. I
suspect that the surprise we feel when we meet such items in a list of disqualifications for office,
serves in some degree to measure the progress in social manners which, thanks to the gospel, we
have made since these words were written. Our holy religion itself has so raised the standard of
reputable behaviour, at least among professors of the faith, that we revolt from indulgences as
unworthy even of a Christian which Cretan converts needed to be told were unworthy of a
presbyter. When we turn to the positive virtues which Paul desired to see in candidates for
sacred office, we are again reminded of our altered circumstances. No modern writer would
think of placing hospitality at the top of the list. But in times when travelling was difficult, and
the inns few or bad, those Christians, whom either private business or the interests of the gospel
compelled to visit foreign cities, were exceedingly dependent on the kindly offices of the few who
in each chief centre owned and loved the same Lord. At heathen hands they could count on little
friendship; the public usages of society were saturated with the associations of idolatry. The
scattered members of the Christian body were therefore compelled to form a little secret guild
all over the Mediterranean lands, of which the branches maintained communication with each
other, furnishing their members with letters of introduction whenever they had occasion to pass
from one port to another. To receive such stranger disciples into ones house, furnish them with
travelling requisites, further their private affairs, and bid them God speed on their journey,
came to be everywhere esteemed as duties of primary obligation, especially on the official
leaders and wealthier members in each little band of brethren. Hospitality like this would be a
part of the elders public duty; it was to be wished that it should spring out of a liberal and
friendly disposition. Hence to the word hospitable the apostle adds, a lover of good men, or
of all noble and generous acts. The main emphasis, however, in Pauls sketch of the good
bishop rests on the word our Authorised Version renders, not very happily, sober. This
favourite word of the apostle throughout the Pastoral Epistles describes, according to Bishop
Ellicott, the well-balanced state of mind resulting from habitual self-restraint. As he grew
older St. Paul appears to have got very tired of intemperate extravagance both in thought and
action, even among people who called themselves Christians. He saw that mischief was
threatened to the Christian cause by wild fantastic speculation in theology, by the restless love of
novelty in matters of opinion, by morbid one-sided tendencies in ethics, and generally by a high-
flying style of religiousness which could minister neither to rational instruction nor to growth in
holiness. Sick of all this, he never wearies in these later letters of insisting that a man should
above all things be sane--morally and intellectually; preserving, amid the bewilderment and
sensationalism of his time, a sober mind and a healthy moral sense. If the new elders to be
ordained in Crete did not possess this quality, they were likely to effect extremely little good. The
unruly Jewish deceivers, with their endless genealogies, legal casuistry, and old wives fables,
would go on subverting entire households just as before. It certainly pertains to this balanced
or sober condition of the Christian mind that it rests firmly and squarely on the essential truths
of the gospel, holding for true the primitive faith of Christ, and not lending a ready ear to every
new-fangled doctrine. This is the requirement in the presbyter which at the close of his
instructions St. Paul insists on with some fulness (Tit 1:9). The mature and judicious believer
who is fit for office must adhere to that faithful (or credible?) doctrine which conforms to the
original teaching of the apostles and first witnesses of our holy religion. Otherwise, how can he
discharge his twofold function of exhorting the members of the Church in sound Christian
instruction, and of confuting the opponents? (J. O. Dykes, D. D.)

As the steward of God

Ministerial stewardship

I. First, the word implieth thus much, that God is a great Householder (Mat 21:33); THAT HIS
HOUSE IS HIS CHURCH, where He as a great personage keepeth His residence, more stately and
honourable than the court or standing house of any earthly king in the world, in that herein He
pleaseth to manifest His presence by His Spirit working in the Word and ministry; and as it is
with other great houses, so the Spirit of God speaketh of this as committed not to one but many
stewards, who take the charge of it to order and govern it according to the mind of the Master
and unto His greatest honour and advantage. And these stewards are the ministers, so called
1. Because as the steward in a house is to dispense all necessaries unto the whole family
according to the allowance and liking of his lord, even so the minister receiveth from God
power to administer according to the necessities of the Church all the things of God, as
Word, sacraments, prayer, admonition, etc.
2. As the steward receiveth the keys of the house to open and shut, to lock and unlock, to
admit or exclude out of the house, for so is it said of Eliakim (Isa 22:22), even so every
minister receiveth the keys of the kingdom of heaven to open and shut heaven, to bind
and loose, to remit and retain sins, as Mat 16:19.
3. As the steward sitteth not in his own as an owner or freeholder, but is to be countable and
to give up his hills monthly or quarterly when the master shall call for them, so every
minister is to be countable of his talents received, and of his expenses, and how he hath
dispensed his Masters goods (Heb 13:17). They watch for their souls as they which must
give account.

II. The second thing in this similitude to be considered is the force of the argument, which is
this: THAT BECAUSE EVERY MINISTER IS CALLED TO A PLACE SO NEAR THE LORD AS TO BE HIS
STEWARD, THEREFORE HE MUST BE UNBLAMEABLE. Where we have the ground of another
instruction. Every man as he is nearer unto God in place must be so much the more careful of
his carriage: that he may both resemble Him in his virtues, dignify his place, and walk more
worthy of Him that hath drawn him so near Himself. Besides that, every master looketh to be
graced by his servant; and much more will the Lord be glorified either of or in all those that
come near Him (Lev 10:1-20). For as the master quickly turneth out of his doors such
disgraceful persons as become reproachful to the family, even so the Lord, knowing that the
infamous courses of the servant reacheth itself even to the master, turneth such out of His
service which are the just subjects of reproach. (T. Taylor, D. D.)

Stewards of God
It is worthy of remembrance that Archbishop Tillotson and Burnet, Bishop of Salisbury,
considered their large revenues as trusts committed to their care. Accordingly they set aside
what remained after their maintenance in a plain way for bettering the condition of the poor
clergy and repairs in churches, besides using hospitality to the poor. It is said of Burner that
when his secretary informed him he had in hand about 500, he remarked, What a shame for a
Christian to have so much money unemployed! and ordered its immediate distribution for
useful purposes.
A faithful steward
The other day I received a communication from a lawyer, who says that a very large owner has
discovered that a very small piece of property belongs to him and not to the small proprietor in
whose possession it has for a very long time remained. The matter seemed a trifling one. We had
a conference, and there came the steward with the lawyers, and he was furnished with maps,
and, putting on his spectacles, examined them with great care. Why? It was a small matter to
him, but because he was a steward he was expected to be faithful. And when he found that this
small piece of ground belonged to his lord he was determined to have it. So let me say--as
stewards of the gospel of God--never give up one verse, one doctrine, one word of the truth of
God. Let us be faithful to that committed to us, it is not ours to alter. We have but to declare that
which we have received. (S. Cook, D. D.)

Not self-willed
Frowardness most dangerous in a minister
1. It is the mother of error in life and doctrine, yea, of strange opinions, schisms, and
heresies themselves; and it cannot be otherwise, seeing the ear of a self-conceited person
is shut against all counsel, without which thoughts come to nought, as where many
counsellors are is steadfastness. And as everywhere almost the wicked man is termed a
froward man, and a wicked and ungodly heart a froward heart, so is it generally true
which the wise man observed, that such a froward heart can never find good, but evil and
woe cleaveth unto it: and therefore David, when he would shut the door of his soul
against much evil, said, A froward heart shall depart from me: I will not know, that is,
affect and act, evil.
2. Whereas men think it a note of learning and wisdom not to yield an inch in any opinion
they take up, the Spirit of God brandeth it with a note of folly: and it is no other than the
way of the fool which seemeth good in his own eyes. Indeed, neither minister nor
ordinary Christian may be as shaking reeds, tossed hither and thither with every blast of
wind; but yet is it a wise mans part to hear and try and not stick to his own counsel as a
man wiser in his own conceit than seven men that can give a reason: for there is greater
hope of a fool than of such a one.
3. There are many necessitudes and occasions between the minister and people: he must
admonish the inordinate, raise with comforts the afflicted, restore those that are fallen,
and set their bones again tenderly by the spirit of meekness, and privately encourage
those that do well. Again, they must consult with him, ask him sometimes of his doctrine,
lay open unto him their grief as to their physician under Christ, and seek for particular
 direction in special cases from him: in all which and many more mutual duties they may
not by this inordinate humour be deterred and hindered, but rather with all meekness
and lenity be allured, lovingly entertained, and contentedly dismissed from him.
Use
1. The minister must learn to be docile and affable: the former fitteth him to learn of others,
the latter to teach others; for none can be apt to teach others who is not apt to learn of
others; and in the minister especially a tractable and teachable disposition is a singular
inviting of others by his example more easily to admit his teaching, whether by
reprehension, admonition, or howsoever.
2. So hearers (seeing frowardness is such an impediment to instruction) must learn to cast it
from them, which in many (otherwise well affected) is a disposition hard to please: in
some making them seldom contented with the pains, matter, or manner of their
ministry; but having a bed in their brain of their own size, whatsoever is longer they cut
off, whatsoever is shorter they stretch and rack it: for their own opinions may not yield,
not knowing to give place to better. Others are secure, and therein grown froward against
the Word. (T. Taylor, D. D.)

Not soon angry

Hastiness to anger a great blot in a minister
For
1. Whereas a minister ought to be a man of judgment, knowledge, and understanding (for
these are most essential unto his calling), yea, a man of such wisdom as whereby all his
actions, ministerial and common, should be ordered; this flashing anger overturneth for
the present, yea, and drowneth all his judgment, for what other is it than a little fury and
a short madness?
2. The pestilent effects and fruits of anger, and the natural daughters resembling the mother
are such, as in a minister of all men are intolerable: as, swelling of the mind so high, and
so full as there is no room for good motions and meditations (which should wholly take
up the ministers heart) to dwell by it: the often arising of Gods enemies, and harming
and wounding of His friends, for anger is cruel and wrath is raging: it cares not for any,
nor spares any that come in the way of it; for who can stand before envy? And from this
indignation of heart proceed usually impiety against God, for all prayers and parts of His
worship are interrupted; contumely against men, for the bond of love is broken; clamour
of speech, violence of hands, temerity of actions, late repentance, and many more such
symptoms of this desperate disease: for he hath lost all the bridle and moderation of
himself. Now what government is he worthy of, especially in the Church of God, that
ordinarily loseth all the government of himself?
3. The minister standing in the room and stead of God ought to be a mortified man, for till
he have put off this filthy fruit of the flesh can he never lively express the virtues of God,
who is a God of patience, meekness, much in compassion, slow to wrath; and much less
can he fitly stamp and imprint that part of His image on others, yea, or teach them to
withstand such hot and hasty affections which so suddenly surprise and inflame himself.
4. As the minister is to be a means of reconciling God unto man, so likewise of man unto
man; which commendable duty a hasty man can never to purpose perform: nay, rather
he stirreth up strife and marreth all: whereas Solomon observeth that only he that is
slow to wrath appeaseth strife, for this unruly passion will disable a man to hear the
truth of both parties indifferently, nor abideth to hear the debate, but it will be
thundering threats before time serve to take knowledge of tim matter.
5. This vice prejudiceth all his ministerial actions.
 (1) In his own heart. For the minister shall often meet in his calling with those, both at
home and abroad, who in many things are far different from him both in judgment
and practice; yea, some of weakness, and others of obstinacy, loathing even his
wholesome doctrine. Now his calling is, and consequently his care should be, to gain
these to the love and liking of the truth: to which end he is not presently to break out
into anger: for thus he sets them further off, and scandaliseth such as otherwise he
might have won, no more than the physician is or may be angry though the weak
stomach of his patient loathe and cast up his wholesome physic, for that would set
the patient into further distemper; but such must be restored by the spirit of
meekness.
(2) In his peoples hearts, by alienating their love and affection, which are easily worn
away with the distasteful fruits of this hasty anger: let him instruct, admonish,
reprove, every one findeth this evasion, one he doth in anger, another not in love,
and so his whole work is lost and become fruitless: whereas by loving usage he might
have pierced his people with a permanent and lasting affection, and won better
entertainment to all his proceedings. (T. Taylor, D. D.)

Means to repress rash anger

The means to bridle and stay this rash and unadvised anger stand partly in meditations, partly
in practices.
1. For the former
(1) Meditate on the providence of God, without which not the least grief or injury could
befall us, for even the least is a portion of that cup which Gods hand reacheth unto
us to drink of.
(2) On the patience and lenity of God, who with much mercy suffereth vessels ordained
unto destruction. How long did He suffer the old world? how loath was He to strike if
in a hundred and twenty years He could have reclaimed them! And add hereunto the
meekness of our Lord Jesus Christ, who hath commanded us to learn it of Him: His
voice was not heard in the streets; a bruised reed He would not break: how long bare
He with Judas, being no better than a devil within His family!
(3) On the unbounded measure of Gods mercy, whose virtue His child must endeavour
to express. God forgiveth to that man which injureth thee much more than thou
canst; He forgiveth him infinite sins, and canst not thou pass by one offence? and
thou hast more reason, for thou knowest not his heart nor his intention; it may be he
meant better unto thee: neither art thou acquainted with the strength of his
temptation, which perhaps was such as would have overthrown thyself, nor the
reason why the Lord suffereth him to be overcome and fall by it. And yet if all this
cannot bridle the headiness of this vile lust, apply this mercy of God to thyself: thou
standest in need of a sea of Gods mercy for the washing of so many soul offences;
and wilt not thou let one drop fall upon thy brother to forbear and forgive in trifling
wrongs.
(4) Upon the danger of retaining wrath, which is an high degree of murder, thou prayest
to be forgiven as thou forgivest: the promise is, forgive and it shall be forgiven you:
the threatening is, that judgment merciless shall be to him that showeth not mercy:
and be sure that what measure thou metest unto others shall be measured to thee
again and returned into thine own bosom.
2. And for the practices
(1) In thine anger make some delay before thou speakest or doest anything, which point
of wisdom nature hath taught her clients to observe. That of Socrates to his servant is
 better known than practised, I had smitten thee but that I was angry: and
memorable is that answer of Athenodorus to Augustus, desiring him to leave him
some memorable document and precept, advised him that when he was angry he
should repeat over the Greek alphabet before he attempted any speech or action. But
although this be a good means, yet will it be to no purpose without the heart be
purged of disorder: therefore
(2) Apply to thy heart by faith the death of Christ, to the crucifying of this lust of the
flesh: nothing else can cleanse the heart but the blood of Jesus Christ, who, as He
was crucified, so they that are His have also crucified the flesh and the lusts of it.
(3) After the inward disposition use outward helps, as
(a) Avoid occasions, as chiding, contentions, multiplying of words, which, though they be
wind, yet do they mightily blow up this fire.
(b) Depart from the company of the Contentious, as Jacob from Esau, and Jonathan avoided
the fury of his father by rising up and going his way.
(c) Drive away with an angry countenance whisperers, tale bearers, flatterers, who are Satans
seedsmen, by whom he soweth his tares everywhere, and his bellows by whom he bloweth up
these hellish sparkles, desirous to bring all things into combustion and confusion.
(4) Pray for strength and grace against it, especially for the contrary virtues of humility,
meekness, love, and a quiet spirit which is of God much set by: and having obtained
strength and victory against the assaults of it, forget not to be thankful, but break out
into the praises of God as David (1Sa 25:32-33). (T. Taylor, D. D.)

Not given to wine

Drunkenness
has been the ruin of multitudes of the most learned and gifted ministers of the Church of God.
It has slain its thousands and tens of thousands in all ages, to the scandal and ruin of the Church
of God. If there was a danger in the wine country of Crete, what must be the danger in the spirit
countries of the north? But a man may be (Tit 1:7; 1Ti 3:3)--viz., by wine, sitting
long by his wine--without being a drunkard; and this, also, is condemned by the apostle. A man
once said to me, I drink wine regularly; I like it, and require a bottle or two daily, but I never
drink to excess; I am no drunkard, and in all my life I have never been rendered incapable of
doing my duties by wine. Very likely, but yet you are . You like your wine, and sit
long by it, and therefore you are condemned by the apostle. Generally speaking, the more simply
and abstemiously we live the better; and bishops especially should in this, as in all others, be
examples to the flock. (W. Graham, D. D.)

Why a minister should not be addicted to wine

1. To be addicted to the wine or strong drink taketh away the heart (Hos 4:11), that is,
troubleth the understanding, confoundeth the senses, and equalleth a man to the brute
beast without understanding: and thus disableth the man of God in all the practice of his
calling. As the wise man therefore saith (Pro 31:4), so much less is it for the minister and
pastor set over Gods people, lest he forget Gods decrees and change His judgments as
Aarons sons did.
2. This sitting at wine calleth him from the duties and means of his fitness unto his calling;
he cannot attend to reading, exhortation, doctrine, which is straightly enjoined (1Ti
4:13).
3. Such a man is so far from performance of any faithful duty, that he cannot but become
 rather an enemy to those that do. Thus the love of wine makes them fail in vision: and
the sitting at wine lutleth them asleep, even on the top of the mast (as Solomon
speaketh of the drunkard), that in times and places of most present and desperate
dangers, they see none nor fear any.
4. It disableth all the duties that such a one in his most sobriety can perform (suppose them
never so commendable), seeing he hath made himself and calling so contemptible: for
what authority can an oracle have out of s drunken mans mouth, which is so accustomed
to speak lewd things? and one who hath shaken hands with the most base and wicked
companions in a country, which is another inseparable companion of this sin (Hos 7:5).
(T. Taylor, D. D.)

No striker
No striker
It is said of Bishop Bonner, of infamous memory, that, when examining the poor Protestants
whom he termed heretics, when worsted by them in argument he was used to smite them with
his fists, and some times scourge and whip them. But though he was a most ignorant and
consummate savage, yet from such a Scripture as this he might have seen the necessity of
surrendering his mitre. (Adam Clarke.)

Not given to filthy lucre

Rules for the subduing of covetous desires
1. Meditate
(1) On Gods commandment (Pro 23:4; Mat 6:25). And reason there is, that seeing
distracting and solicitous thoughts are the ground of covetous practices, the care of a
Christian must be to walk diligently in his calling, but leave all the success and
blessing of it unto God.
(2) On Gods promises (Psa 55:24; 1Pe 5:7). Make these promises thy purchase and
possess them by belief, and they shall be instead of a bridle unto all covetous and
greedy desires of gain. And thus the apostle dissuadeth it (Heb 13:5). Let your
conversation be without covetousness, and be content with things present. They
might ask, but how shall we attain hereunto: have we not cares and charges upon us?
True; but you have where to lay them: for He hath said, I will not leave thee nor
forsake thee.
(3) On thy own deserts: whereby Jacob in want stayed his mind, I am less than the least
of Thy mercies.
(4) On the inordinancy of thy desire: for how little is nature con tented with! and a very
little above a little choketh it: and yet grace is contented with much less: it careth not
how little it see about it, for it believeth the more, hopeth the more, trusteth the
more, prayeth the more, and loveth the more. All the labour of a man (saith
Solomon) is for his mouth; the mouth is but little and strait, soon filled, yet the
desire is not filled: noting it to be an unnatural desire in many men, who labour not
as men who were to feed a mouth but a great gulf fit to swallow whole Jordan at a
draught, or such a mouth as the Leviathan which receiveth the cart and drawers of it.
2. Practise these rules following
(1) Carry an equal mind to poverty and riches, and aim at Pauls resolution, I can want
and abound, I can be full and hungry, in every condition I can he content. If the
world come in upon thee, use it as not using it; if it do not, yet account the present
condition the best for thee, because the Lord doth so account it: and the way to get
 wealth is to give it up into Gods disposition, as Abraham by offering up Isaac to the
Lord kept him still.
(2) Turn the stream of thy desires from earthly to heavenly things, makings, with David,
God thy portion; then shalt thou be better without these than ever thou weft or canst
be with them.
(3) Thou must go one step further, daily to cross the affection directly
(a) By daily seeking the assurance of the pardon of sin.
(b) By daily prayer against this sin especially.
(c) By daily reading the Scriptures, which are the sword of the Spirit to cut off such lusts,
wisely observing and applying such places as most cross it.
(d) By being ready to do good, and distribute, and exercising liberality upon all good motions
and occasions. (T. Taylor, D. D.)

A lover of hospitality
The true hospitality
By this is not meant what is called keeping a good open table, of which we have, and have ever
had, many examples in England, and much money, time, and health have been spent at these
luxurious and hospitable banquets. The apostle does not mean the great dinners of friendship,
such as we have now, when luxuries are drawn together from the ends of the earth, to renew the
sated appetite, and anticipate not only the real but the imaginary wants of the guests; he refers
not to the sparkling of the wine, or the brilliancy of wit when the spirit is high, or those
postprandial exhibitions which have been called the feast of reason and the flow of soul. No; this
is not his meaning: but the bishop must be a lover of hospitality in a higher and far nobler sense
of the word; his house and his heart ever open to the poor and needy (Luk 14:13); if he has two
coats, the first naked man whom he meets gets one of them; if the Lord has given him wealth, he
actually realises the 25th of Matthew, by feeding the hungry, clothing the naked, and visiting
those that are in prison. He loves to see the learned and the good, the advanced Christian and
the weak believer, assembled round his table, in free and full and unrestrained conversation; it
is his noble privilege to meet with all classes, mix with all classes, and still be a blessing to them
all; he can fare with a peasant or feast with a prince, and be equally satisfied with either. (W.
Graham, D. D.)

Hospitality in ministers

I. THE OCCASION OF THIS PRECEPT WAS THE DISTRESSED ESTATE AND CONDITION OF THE CHURCH,
which by reason of many tyrants and persecutors was driven into many straits, partly perceived
in present and partly foreseen by the prophetical spirit of the apostle, not only in the ten
persecutions then imminent, but also in the several afflictions of the world, in which they were
to find tribulation even to the end of it. For as it is in this aspectable world, which is subject to so
many changes and mutations, because it standeth in the vicissitudes of years, months, days, and
nights, so much more is it in the spiritual world of the Church, which in the earth is acquainted
with her winter as well as summer, her nights as well as days: sometimes the Sun of
Righteousness most comfortably shining and imparting His heat and light by His near approach
unto her; yea, and sometimes there be two suns in this firmament, for together with the sun of
the Church, the sun of the world affordeth warm and comfortable days for the full beauty,
liberty, and glory of the Church. But sometimes, again, this sun departeth in displeasure and
carrieth the sun of the world with him, then is a black winter of the Church, nothing but storms
and tempests, persecutions and trials, one in the neck of another, and scarce one fair gleam
between. Now in such times the poor Church is driven to travel for rest, and the innocent dove of
Christ cannot find in her own land any rest for the sole of her foot; well may she fly abroad to
seek her security. In all which times every Christian is bound by this and such like precepts to
give her harbour and safe conduct till the dash and storm be over. Besides, suppose the Church
in general at her best estate, yet the particular members of the Church are for most part poor
and needy, and even then subject to many troubles for keeping the faith and good consciences,
by means whereof they are often driven from house and home, and sometimes are in
banishment and exile, sometimes in prison and bonds; all whom the Lord commendeth to the
charitable and Christian devotion of Christian men, and bindeth them to the cheerful receiving
and relieving of them in such necessity; let them be strangers yet, if they be of the household of
faith, they have right to harbour and relieve, and in the practice of this duty the apostle
requireth that the minister be the foreman.

II. It will be inquired WHETHER EVERY MINISTER MUST BE HARBOUROUS AND HOSPITABLE, and if
he must, what shall become of them whose livings are scarce able to harbour themselves; and
much more of the swarms of our ten-pound men, and very many scarce half that to maintain
their family? it seemeth that every minister ought to be a rich man. I answer, that the poorest
minister may not exempt himself from this duty, neither is altogether disabled from it; a poor
man may be merciful and comfortable to the distressed some way or other, as if with Peter and
John he have not money or meat to give, yet such as he hath he can give--counsel, prayers, and
his best affections.

III. The reasons enforcing this precept upon the minister especially.
1. In regard of strangers he must take up this duty whether they be strangers from the faith,
that hereby he might win them to the love of true religion which they see to be so
merciful and liberal, or else if they be converted much more that he may comfort and
confirm such as are banished, or otherwise evil entreated for the confession and
profession of the truth, for if every Christian, much more must the minister be affected to
those that are in bonds, as though himself were bound with them, and consequently look
what kindness he would receive if he were in their condition, the same to his power he is
to bestow upon them.
2. In regard of his own people, upon whom by this means he sealeth his doctrine sundry
ways; but especially if he keep open house for the poor Christians in want he bindeth the
souls of such receivers to obey the Word, and encourageth them by his entertainment in
their entertainment of the gospel.

IV. The use.

1. It teacheth that it were to be wished that the maintenance of every minister were
competent, certain, and proper unto himself, that he might have wherewith to perform
this so necessary a duty.
2. In regard of poor strangers, to stir up ministers and people to a liberal heart towards them
all, but especially if they be such as, the land of whose own possessions being unclean,
come over unto the land of the possession of the Lord, wherein the Lords tabernacle
dwelleth. How few children hath Abraham, the father of our faith, among us, who sit in
the door of their tent to watch for and enforce strangers to receive their best
entertainment! Few be our Lots, who will undergo any loss, any indignity, before
strangers shall sustain any harm at all; he will offer his own daughters to their violence,
he will use reasons, they had known no man, and that which would have persuaded any
but the Sodomites he used last, that they were strangers and were come under his roof.
Few Jobs, who will not suffer the stranger to lodge in the street, but open their doors to
 him that passeth by the way. (T. Taylor, D. D.)

A lover of good men

The lover of the good
1. A good man is always deeply sensible of the opposite of goodness--of moral evil--in
himself and in the world around him. The inner cry of his heart often is, O wretched
man that I am, When I would do good, evil is present with me! It is present, but not
allowed; hated rather, mourned over, repented of, put away in purpose. The goodness of
the man is shown in this internal preference--a preference of which, in the first instance,
only the man himself is conscious, but which is certain to become apparent to others.
For, be sure of this, that what we most deeply regard in our own hearts cannot be
permanently hidden from others. Exactly so it is with regard to evil in the world around
him, that is, the evil that is in other men. A good man cannot look upon evil with favour
or allowance; the instinct that is within him will put him in a moment in moral
opposition to the evil that is in the world. Conscience says, with Luther, Here I stand. I
can do no other. So help me, God! The worlds way is a way of universal conciliation and
compliance and apology.
2. A good man, while standing in direct moral opposition to evil will, at the same time, be
pitiful and compassionate towards the subjects of it. He will be like God in this. God
hates evil. God pities those who are caught in its toils, and who suffer its penalties and
are loaded with its curse. He pities them and comes to save them.
3. A good man is humble, modest, moderate in his own esteem. He has the sense of his
frailty, of his sin, and all the limitations of his nature, and the sorrows and troubles of
this earthly life to keep him humble. A proud man is foolish, in the deepest sense, and
ignorant.
4. A good man is one who does good. As the righteous man is one who doeth righteousness;
as the merciful man is one who sheweth mercy, and the generous man one who gives at
some self-sacrifice; so in a larger sense the good man is one who does good, as he has
opportunity, at his own cost, with some intelligent purpose for the benefit of his fellow
men; who does good from a grateful sense of the great goodness of God to him; does
good from a real love of the action, and a love of the people to whom he does it;--who, in
one word, is like God Himself, who giveth to all men liberally, and upbraideth not--who
sends His rain on the lust and on the unjust. A good man is one, in short, who has the
active and passive virtues more or less in exercise. They are not in perfect exercise: some
of them may be scarcely in sight at all, but he is inclined to all the virtue and set, in the
temper of his mind, against all evil.
5. There is on the whole not much difficulty in distinguishing such a man from a man who is
not good--who is not true, who is not faithful; who is not generous, nor humble, nor
helpful; who has no likeness to Christ, who is not morally a child of God. The difficulty is
greater when we come to compare this real Christian goodness with some of the more
promising types of natural amiability. Some men are made to be loved. They are so kind,
so bright, so helpful, so full of sympathy, and they carry all this somehow so much in
their temper, and in the whole habit of their life, and even often on their very
countenances, that they make their way at once wherever they wish to be. After all some
of them may be good and true in the deepest and most essential sense; many of them
may be good up to the point of their knowledge--He that doeth righteousness is
righteous. He that doeth good is good; and without any fear we may be lovers of such
good men.
6. If we love good men, we shall observe them thoughtfully, we shall look at their spirit and
 character, their aims and their purposes in life. Love will soon die, love of any kind,
unless it be fed by thought and kindled anew by remembrance. Therefore will I
remember Thee from the land of Jordan. When I remember these things--the
privileges and joys of bygone days--I pour out my soul in me; in distress and
apprehension lest they should never be renewed, and yet in fervent hope that they may;
that I shall again ascend the hill of Zion, and sing at her feasts among the bands of the
faithful and the good.
7. If we love good men we shall associate with them. They will be our hearts aristocracy, the
very uppermost circle of life to us, our joy and crown. By such association we shall get
social and spiritual advantages that could not otherwise come to us. (A. Raleigh, D. D.)

Good companionship
This is no doubt intended to rebuke the tendency in many most hospitable men to surround
their tables not with the good but the bad; not with the sober, the wise, and the saintly, but the
vilest, because they may be brilliant, and the most immoral, because they may be attractive and
refined. The Christian bishop should be a lover of good men: his house should be a magnet to
attract the just, the generous, and the holy from all quarters; not a scene of luxurious revelry to
attract the riotous and the profane. Except in the pulpit the apostolical bishop has nowhere so
great an influence as in his own house and at his own table; and his example in privacy being
noble and Christian is even more attractive and influential than in his public ministrations. His
guests have generally an open ear, and the faithful bishop has a word in season for them all. A
godly bishop (if he had the means), in the neighbourhood of a university might influence in this
way the minds of hundreds of young men who are to be the future lights and guides of the
nation. (W. Graham, D. D.)

Just, holy, temperate

Good ministerial qualities
1. Just refers to the principles of equity in our conduct with one another. In the entire
management and government of his Church, but especially in discipline, the bishop or
elder requires this qualification. He must look upon the poor and the rich, the ignorant
and the learned, in this respect with an equal eye.
2. Holy, on the other hand, expresses more especially our relations towards God, who is so
often called in Scripture the Holy One of Israel. He is a saint, and rejoices to be
numbered with the company of those that are sanctified. His external conduct, which is
altogether just, is not superficial but real, and flows from holiness of heart; and all his
noble actions in the sight of man are based on the new heart, the new nature, and the
new hope within him. He is holy: his presence rebukes the ungodly, and the tongue of
the wicked is silent before him; the atmosphere around him is pure, salubrious, and
serene; his words when he speaks are like ointment poured forth; his holy exhortations
and heavenly prayers are full of the blessing of the Lord; and his whole walk in the midst
of the people is like the sun, brighter and brighter unto the perfect day. This twofold
relation of man to his neighbour and to God was known to the heathen, for Polybius says
(23:10, 8), Just in respect to our fellow man, and holy in things pertaining to God. Both
of these meet in the Christian bishop and form the greatest perfection of his character.
He is distinguished by justice among his fellow creatures on earth, and his holiness
connects him with his Lord and Head in heaven.
3. He is also temperate, , (cf. 1Co 7:9; 1Co 9:25)
--powerful, master of himself, having self-control, and hence continent, which is
 undoubtedly the meaning of it here. He has renounced the world, the devil, and the flesh,
and he will not be drawn away from his high calling by sensual pleasure. (W. Graham, D.
D.)

Holding fast the faithful Word

The characteristics of a successful preacher

I. Personal conviction of the truth.

II. Aptness to teach others.

III. Power of persuasion and conviction. (F. Wagstaff.)

The faithful Word

I. The word of god is a faithful word, and infallible.

1. The author is holy and true (Rev 3:7; Rev 3:14).
2. The instruments were led by the immediate direction of the Holy Ghost (2Pe 1:21).
3. The matter of this Word is an everlasting truth; the law an eternal rule of righteousness as
ancient as God Himself; the gospel an everlasting gospel, containing promises of eternal
truth, etc.
4. The form of it, which is the conformity of it with God Himself, maketh it appear that if
God be faithful this His Word must needs also be so; in that it resembleth Him in His
omnipotency, for this power and arm of God never returneth in vain but doth all the
work of it. In His wisdom giving most perfect and sure directions, resolving all doubtful
eases, and making wise unto salvation. In His purity and perfection being an undefiled
and perfect law. In His omniscience it searcheth the heart, discovereth the thoughts,
divideth between the marrow and bone (Heb 4:12). In His judgment acquitting believers,
to whom it is a sweet savour of life to life; condemning infidels both here and much more
at the last day (Joh 12:48). In His truth and verity as here, and Col 1:5, it is called the
word of truth.
5. The ends shew the certainty and faithfulness of it, it being the only means of regeneration
(1Pe 1:21), of begetting faith, (Rom 10:1-21), and, consequently, both of freeing men from
hell and of assuring them of that freedom; the only word that can supply sound and firm
consolation, yea settled and assured comfort unto distressed consciences, none of which
ends could it ever attain if itself were unsound and uncertain.

II. Now as it carrieth with it all these grounds, so are there a number without it more whereby
we may confirm the same truth, as
1. It is the foundation of the Church (Eph 2:20), against which if hell gates could ever prevail
the Church were utterly sunk.
2. Hereunto hath the Lord tied His Church, as to an infallible direction, to the law, and to
the testimony, without which there is nothing but error and wandering; ye err not
knowing the Scriptures.
3. This truth hath been above all other oppugned by Satan, heretics, tyrants, yet never a whir
of it was ever diminished; Solomons books may be lost, but not these of the true
Solomon, Jesus Christ.
 4. This Word hath been so certainly sealed in the hearts of the elect of all ages that where it
once was harboured in truth it could never be shaken out by any kind of most exquisite
torture and torment. (T. Taylor, D. D.)

The faithful Word to be improved

Unto hearers this doctrine affordeth special use of instruction.
1. If it be so faithful a Word every man must attend unto it (2Pe 1:19); we have a surer word,
to which ye do well that ye attend.
2. To lay up this Word surely, as being the sure evidence of thy salvation, and of thy
heavenly inheritance among the saints. Men lock up their evidences or conveyances of
land in sure and safe places, delight often to read them, suffer no man to cousen them of
them, whatsoever casualty come these are by all means possible safeguarded, and shall
any man carelessly neglect such an evidence as this is, without which he hath no
assurance of salvation, nor the tenure (out of his idle conceit) of one foot in heaven; a
lame man, if he hold not his staff, falleth; and whosoever loseth his part in the Word
loseth his part in heaven.
3. Here is a ground of thankfulness, in that the Lord hath not only vouchsafed us life and
glory and immortality when we were dead, and when nothing could be added to our
misery; but hath also given us such a constant guide and direction thereunto. Now what
can we do less than in way of thankfulness
(1) Yield up ourselves to be directed by this faithful Word.
(2) Believe it in whatsoever it commandeth, threateneth, or promiseth, in that it is such
a faithful Word; and hereby we set also our seal unto it.
(3) Constantly cleave unto it in life and in death, and not to be so foolish as to be soon
removed to another gospel, nor so fickle as children, to be carried about with every
wind of doctrine, but hold fast such a stable truth, so full of direction in all the life,
and so full of comfort at the time of death; for it is as a fast and faithful friend, tried
in time of adversity, standing closest to a man in his greatest necessity. (T. Taylor, D.
D.)

The Bible inflexible in its requirements

When I was a boy I was engaged in the building trade. I didnt know much about it, and I was
set to do any odd jobs, any work in a dark corner that could not be much seen. I worked by the
side of a man who on one occasion made a sarcastic remark that I shall never forget. It made me
so angry, nearly as angry as you are when you are hit hard from the pulpit. He said, Tom, when
I go home I will call at the saddlers and order a leather plumb rod for you. He meant that my
work was so crooked that I wanted a bending and not a straight plumb rod. Builders use a
wooden plumb that will not bend at all. The Bible is not a leather plumb rod to be
accommodated to us, but is like a wooden one, inflexible in its requirements, and to which we
must accommodate ourselves. (T. Champness.)

That he may be able by sound doctrine both to exhort and convince

Sound doctrine and faithful exhortation
1. In that the Word is called doctrine, and no doctrine is without a teacher; it behoveth every
man to repair to the teachers of it.
2. As this doctrine implieth teachers, so doth it also learners and scholars. Teaching us that
we must all of us become learners of this Word and doctrine, for so long as there is
doctrine and teaching on Gods part so must there be an hearkening and learning on
 ours, and the rather, both because that which is said of all knowledge, that it is infinite, is
much more true of this, for Gods commandments are exceeding large, as also seeing in
this school we are to become not only more learned but better men.
3. In that the apostle calleth that here wholesome doctrine, which in the words before he
called a faithful Word, and fitted for doctrine. Note that the men of God, when they fell
into speech of the Word of God, they spoke not slightly of it and away, but were hardly
drawn from it without leaving behind them some notable eulogy or other upon it (Rom
1:16): the gospel the power of God to salvation (Joh 6:68). Peter saith not, Master, Thou
hast the word of God, but Thou hast the words of eternal life; and what a number of
glorious things are ascribed unto it (Heb 4:12). Hence according to their several
occasions are all those excellent epithets ascribed unto it through the Scriptures, some of
the penmen looking at the author, some at the matter, some to the qualities, some to the
effects, and accordingly invest it with titles well beseeming it.
4. Whereas the apostle is not contented that the minister should teach but exhort also; it
teacheth ministers to labour for this gift whereby an edge is set upon their doctrine, and
wherewith as with a goad they prick on the affections of those that are under the yoke of
Christ. A difficult thing it is, for teaching is an easy task in comparison of it, and yet so
necessary as that all the ministerial work is called by this name (Act 13:15).
5. Whereas the apostle addeth that exhortation must go with wholesome doctrine, we note
that then is exhortation powerful and profitable, when it is firmly grounded upon sound
and wholesome doctrine. (T. Taylor, D. D.)

Victory through preaching sound doctrine

Seldom has a better answer been rendered to the enemies of Christ than that given by Pastor
Rolland in a Catholic canton, where the gospel has but recently gained a footing. The incident is
thus described: Absolutely discarding controversy he preached the simple, clear gospel. The
Capucine monks came to preach a mission against the heretical invasion, the Vaudois venom
permeating the canton; and, in no measured language, thundered their calumnies and
anathemas. People came to the pastor: You surely will not let this drop, but roundly answer
them? Only you come next Sunday, replied he, and you will hear how I will serve them out!
The church was filled, and the pastor preached on the love of God through Christ Jesus, and on
the love He sheds abroad in our hearts towards all men--not an allusion throughout to the bitter
words which had been spoken. The contrast was immensely felt. The writer goes on to say that
the people who had crowded the church were profoundly touched, and a grander victory was
won than by any amount of hard words. The simple story of the love of God in Christ moved and
melted the hardest hearts. The incident is worth noticing as an example which might well find
followers.

TIT 1:10-11
For there are many unruly and vain talkers and deceivers
--The conjunction for showeth that the words following contain a reason of the matter
preceding, viz., why the minister should be a man so qualified with able parts, both to maintain
the truth and censure the falsehood. The reason is drawn from the description
1. Of teachers, in these two verses; and
2. Of hearers, in the twelfth.
The teachers are described by three arguments.
 1. From their indefinite number, there are many, not two or three, who are easily set down,
but many.
2. By their adjuncts, which are two.
1. They are disobedient or refractory, such as will not submit themselves to the true doctrine
and discipline of the Church.
2. They are vain talkers; that is, such as being given to ostentation and vanity, contemn the
study and delivery of sound and profitable doctrine, and search out words and matters of
wit and applause, both of them of more sweetness unto the flesh than soundness unto
the soul and spirit.
3. By their most dangerous effects, and these also are two.
1. Their deceiving of minds; for which ungodly practice he especially brandeth them of the
circumcision; that is, either by metonymy, the Jews themselves circumcised, or else
Gentiles Judaising, embracing Jewish opinions, mixing the law and gospel, Moses and
Christ, circumcision and baptism together, making indeed an hotchpotch of religion by
confounding things that can never stand together. The second effect of them is their
subversion of whole houses; that is, they poison and infect whole houses, yea, and where
the grounds and foundation of religion hath been laid they overturn and overthrow all.
This last effect is declared by two arguments.
1. From the instrumental cause of it, and that is by their false doctrine, teaching things
which they ought not.
2. From the final cause of it, that is, covetousness, for filthy lucre sake. Now these teachers
being so many, so dangerous and hurtful, their mouths must needs be stopped. Which is
a common conclusion set between the two verses, as having reference unto them both, as
a common remedy against all the mischief which anyway may be let in by them, and
therefore those that are to be admitted into the ministry must be of ability to stop their
mouths. (T. Taylor, D. D.)

Hindrances to religion

I. THE CHIEF HINDRANCES TO RELIGION ARE OFTEN IN THE CHURCH ITSELF. The persons alluded
to were members and professed teachers.
1. Words without sincerity are vain.
2. Great attention may be paid to the letter of the law, while its spirit is violated--they of the
circumcision.
3. The distinction between good and bad preachers--the former live to preach, while the
latter preach to live.

II. Hindrances in the church must be removed. Whose mouths must be stopped.
1. Discipline must be exercised in love.
2. The prosperity of the Church of God must be considered before that of individuals.
3. Every age has its own obstructions to the truth--intemperance, covetousness, selfishness,
the chief hindrances of the present.

III. COMMUNITIES ARE AFFECTED BY THE CONDUCT OF INDIVIDUALS. The characters of men are
transferred to their country; here the Cretians became a byword. So, drunken Englishmen
abroad, compromise the character of their fellow countrymen. Four vices
1. Untruthfulness.
 2. Passion--evil beasts.
3. Sensuality.
4. Slothfulness. (F. Wagstaff.)

The characteristics of false teachers

1. In that the first thing taxed in these false teachers by the apostle is disobedience, we learn
THAT DISOBEDIENCE COMMONLY IS THE GROUND OF FALSE DOCTRINE. For
1. It is just with God to give up those to errors and delusion that receive not the truth in the
love of it, for wheresoever it is received in love obedience cannot but be yielded unto it.
2. The nature of sin is ever to be excusing itself, and is loath to be crossed, although never so
justly, but studieth how to defend itself as long as it can, even by wresting the Scriptures,
and by taking up one error for the maintenance of another.
3. The tenor of Scripture joineth these two together (2Pe 2:1; 2Pe 2:10; 2Pe 2:12; Act 13:8;
Act 13:10; 3Jn 1:9).

II. Preachers who themselves are disobedient unto the word, for most part become in their
ministry no better than vain talkers.
1. In regard of themselves, being vain glorious persons, affect applause rather than godly
edifying, which is a most vain thing.
2. In respect of their labour, which is all in vain, never attaining the end and right scope of
the preaching of the gospel unto salvation; for he that soweth vanity what else can he
look to reap?
3. In regard of the hearers, who also spend their pains in vain: they hear a great noise and
pomp of words, and a glorious show of human wisdom, which may wrap the simple into
admiration, but they are left without reformation; their ear is perhaps a little tickled, but
their hearts remain untouched; neither are their souls soundly instructed nor fed with
knowledge, but they go away as wise as they came.
These Paul calleth vain talkers and vain janglers (1Ti 1:6), and again, profane and vain
babblers, and that justly.
1. Because their puffed discourses proceed from the profanity of their hearts.
2. They are as strange fire from the Lords altar, opposed to that which the Lord hath
sanctified to the salvation of His people.
3. They are so far from the edifying of the Church that they cause men to increase unto more
ungodliness and profaneness.

III. How did these false teachers deceive mens minds?

1. By suppressing the truth; for by their vain jangling and speaking, liker poets,
philosophers, historians, than prophets, apostles, or any successors of theirs, they made
a cleanly conveyance of the light from the people, and, withholding the truth and light,
they led them from Christ, from the right knowledge of the Scriptures, from sound
godliness and religion in judgment and practice, and so they remained as dark in their
understanding, as erroneous in their judgments, as froward in their affections, and as
wicked in their lives as ever before.
2. By flattery; for they would not deal directly against the sins of the age, as godly ministers
do, but deceitfully, that they might not displease; herein imitating Satan himself, who
was wont of old to answer in riddles, as he answered Cresus, that if he would transport
himself over the river Halys he should overthrow a most mighty kingdom, namely, his
 own. But Micaiah will not deceive nor flatter with Ahab, although it stand upon his life.
3. By letting men see their estate in false glasses, so as they never see the truth of it, for
people taught by fables and novelties think, and are borne in hand, that they are in
heavens highway; their souls are brought on sleep, and coming from such frothy
discourses, they sit down and please themselves in that they have done their task
required, especially if they can bring home a jest or some witty sentence, when perhaps
they scarce heard a word of Christ, of their justification, of their mortification, or of their
glory.
4. By placing religion in bodily exercises, not in matters of spirit and truth (Col 2:20); thus
did the Pharisees in their times, the Papists in these, and whosoever urge the decrees of
men more than the commandments of God.

IV. But whose minds are deceived.

1. First their own and then others, for they are blind leaders of the blind, deceiving, and
being deceived, and although our apostle expresseth not here who they be that are
deceived, yet elsewhere he doth, as Rom 16:18, they deceive the hearts of the simple,
and 2Ti 3:6, they lead captive simple women, and 2Pe 2:14, they beguile unstable
souls, whence we see that ignorant, inconstant, and unsettled souls, which hand over
head receive any doctrine without examination or trial, whose simplicity disableth them
to judge between truth and falsehood, and whose levity makes them like shaken reeds,
these are the carouses on which such vultures do seize. (T. Taylor, D. D.)

Danger from false teachers

Herodotus tells of a Scythian river having marvellous sweetness till a little bitter mingles with
it, and gives it ever after an uncommon bitterness. So evil counsel, in some emergencies of the
soul, will poison the whole current of its existence. You may poison a well from which a
neighbourhood drinks, and yet be less guilty than to contaminate the flow of eternal thought.
There are times when the greatest trust which one human being can repose in another is the
confidence of wise direction. Confiding in the integrity of others, men sometimes commit their
credit, their wives and children, to their keeping, and are guided by them through fiery coursers
over the land, or by steam vessels over the seas; but when a man goes with his soul, and trusts
that to what a fellow being may direct, the trust is as momentous as eternity itself. Yet this is
done, for as by man came death, so by man comes life. Oh, ye who watch for souls, as every
Christian should, see to it that you ask of God that which is profitable to direct, before you point
out the way for a deathless mind to travel in. Example is said to speak louder than words. Whose
mouths must be stopped
Faithful teachers must oppose seducers
The duty of every faithful minister is, when occasion is offered, timely to oppose himself
against seducers, and stop the mouths of false teachers, wherein also the Church ought to back
and strengthen him. For
1. The example of Christ must be our precedent, who most bodily and freely vindicated the
law from the corrupt glosses and expositions of the Pharisees, and that in His first
sermon.
2. In regard of the particular members of the Church, that they may be preserved in
soundness from starting away and forsaking of the truth. And this is made one end of the
precept; the madness of the false apostles must be made manifest, that they may prevail
no longer.
3. In regard of the false teachers themselves; fools, saith Solomon, must be answered, lest
they be wise in their own conceit; neither shall the labour be wholly lost upon them, for it
 shall be a means either to convert them and bring them to the knowledge of the truth, or
else so to convince them as they shall be made excuseless. And further, the Church must
strengthen every ministers hands in this contending for the faith, and so manifest
herself to be the ground and pillar of truth, which is committed to her trust and safe
keeping, against all gainsayers. This ministerial duty requireth a great measure of
knowledge, and a man furnished with gifts of variety of reading and soundness of
judgment.
(1) He must be well read and skilful in the Scriptures, that by them in the first place he
may be able to shut the mouth of the adversary.
(2) To all this knowledge is required a sound judgment, that he may be able to infer good
and necessary consequence upon the granting of the truth he standeth for, and on the
contrary, the absurdities and inconveniences which necessarily follow his
adversaries false positions. (T. Taylor, D. D.)

The silencing of evil talkers

Whose mouths must be stopped, does not mean that you are to throw them into an inquisition
and gag their mouths, as was, and is, the practice of the Papacy. The heathen persecutors
adopted the same method of dealing with the faithful martyrs of the Lord; for, in order to
prevent them speaking of His grace, they cut out their tongues. The Moslems have the same
bloody principle from their Koran; so that the Pope, the heathen, the grand Turk, are, on
principle, persecutors. This is neither taught in our text, nor in any other part of the New
Testament. On the contrary, the saints are persecuted, but they never persecute; they are to
follow their Lord and Master to the cross, not the example of those who crucified Him. But their
mouths must be stopped in a quite different manner from gagging; they must be opposed by
reason, faithfulness, and love; their influence must be destroyed by the faithful preaching of the
gospel; and if they be members of the Church, they must be silenced by discipline, and if still
refractory, cast out of the communion of the faithful. (W. Graham, D. D.)

Stopping foolish speech

The heights and recesses of Mount Taurus are said to be much infested with eagles, who are
never better pleased than when they pick the bones of a crane. Cranes are prone to cackle and
make a noise (Isa 38:14), and particularly so while they are flying. The sound of their voices
arouses the eagles, who spring up at the signal and often make the talkative travellers pay dearly
for their impudent chattering. The older and more experienced cranes, sensible of their
besetting foible and the peril to which it exposes them, take care before venturing on the wing to
pick up a stone large enough to fill the cavity of their mouths, and consequently to impose
unavoidable silence on their tongues, and thus they escape the danger. Persons troubled with
unruly tongues may learn a lesson from the elder cranes. All Christians ought to bridle their
tongues by watchfulness and prayer. The Psalmist formed a noble resolution: I said, I will take
heed to my way, that I sin not with my tongue.

TIT 1:12-13
The Cretians are always liars
A classical quotation
It is not often that St. Paul quoted from the treasuries of classic literature, and when he did so
he did not draw upon the most celebrated of the Greek poets. The Hymn of Cleanthes gave him a
text in his speech on Mars Hill; the treatise of Epimenides concerning oracles furnished him
with another. Epimenides was a Cretian poet of religious character and prophetic claims, who
visited Athens 599 B.C., and who shortly afterwards died, at the advanced age of a hundred and
fifty. He appears to have uttered a terse drastic proverb, a bitter epigrammatic characterisation
of his fellow countrymen, a portion of which, The Cretians are always liars, was quoted by
Callimachus in his hymn to Zeus. Theodoret attributes the whole quotation to Callimachus.
Jerome, Chrysostom, and Epiphanius, agree to refer this severe indictment against the Cretians
to Epimenides, the semi-mythical and prophetic minstrel and priest. The severity of the
condemnation did not interfere with the tradition preserved by Diogenes Laertius, that the
Cretians did sacrificial honour to him as a god. According to Diogenes, stories manifestly
fabulous are told of Epimenides, and he is credited with having written numerous treatises and
poems. (H. R. Reynolds, D. D.)

The character of the Cretians

The charge of falsehood is repeated undoubtedly by Callimachus, and this characteristic must
have been deserved, if we are to trust the host of testimonies to the same effect from other
sources. The very word Cretize was invented, meaning, to play the part of a Cretian, and was
identical with to deceive, or to utter and circulate a lie. Evil beasts is a phrase expressive of
untamed ferocity, truculent selfishness, and greed; while idle bellies, or do nothing gluttons,
completes a picture of most revolting national character. (H. R. Reynolds, D. D.)

Falsehood

I. Falsehood and deceit in word and deed is condemned, not only by the light of the
Scriptures, BUT BY THE LIGHT OF NATURE ITSELF. Which appeareth expressly not only by the
testimony of this Pagan poet, but by other lights in nature; for the natural conscience of man
accuseth and checketh for it; yea, in children themselves, it maketh them blush at the report of a
lie. Besides, the most graceless of men account it the highest disgrace to have the lie given them,
the infamy of which vice is such as none will take to it, none will confess it. And on the contrary,
the heathen so extolled truth, in word, in practice, as of all other virtues it was said to be the only
daughter of Jupiter, as whom most nearly it resembled.

II. HOW SHOULD WE WHO WOULD BE REPUTED GODS CHILDREN ABHOR THAT PRACTICE, which
even the sons of men are ashamed of? Shall the sparkles of natural light make the natural
conscience of a heathen, and graceless man accuse him of this sin; and shall not the clear light of
grace force the conscience of professed Christians to reprove them? Is it justly reputed a
disgrace to common men, to be taken with a lie, how disgraceful should it be to Christian men?
Shall the heathen profess truth to resemble God so expressly, as that it is His dear and only
daughter, and shall Christians who find in the Scriptures the whole image of God, styled by the
title, and comprehended under the name of truth, in their practice scarce express it as a part of
that image?
1. Every lie is hurtful whether in jest or earnest, for evil or for good, because it is an enemy to
truth, and against the ninth commandment.
2. For jesting or sporting lies, the threatening is general (Psa 5:6), untruths may not be
spoken although they be not thought. And many of the heathen themselves saw the
silliness and folly of this shift; we read of the Lacedemonians, that they would not suffer
their laws to be gainsaid in jest, and yet the law of the Lord may be controlled, and
gainsaid in jest of Christians. When Thespis, the first stage player, was asked if he were
not ashamed to utter so many lies in such a worthy audience, he answered, he did it in
sport. But wise Solon replied, If we approve and commend this sport we shall find it in
earnest in our contracts and affairs; and even so by Gods just judgment it befalls
 Christians, who, using to lie in sport, got an habit of lying in earnest, and by his jesting
lies, raiseth a suspicion of his words, that he cannot be believed, be he never in such
earnest.
3. For officious lies, so called, there can be no such, because in every lie some office or duty
is violated. But they hurt no man; yes, if they hurt not another, they hurt a mans self
many ways; again, if they hurt not the parties for whom, yet they hurt the parties to
whom they are told, who are abused, and urged to believe a lie, and were not this, yet
they hurt and prejudice the truth which ought to prevail. But the end of them is good,
Yea, but that which is evil in the nature and constitution may never be admitted, let the
end be never so good which is pretended. The least evil may not be committed for the
greatest good; to help man we may not hurt God. Nay, we may not tell the least lie for
Gods greatest glory, and much less for mans good (Job 13:9-10). But they be not against
charity. Yes, for charity rejoiceth in truth, and if they were not, yet are they directly
against piety, which two loving friends may admit no divorce.

III. And to help ourselves in this duty meditate on these reasons.

1. All falsehood and lies are directly against God Himself, who is truth itself; so as by them a
man becometh most unlike unto God, and most like to the devil, who is the father and
first founder of them.
2. That therefore the liar casteth himself into the gulf of Gods displeasure, seeing as He
hateth all the works of the devil, so hath He testified special hatred against this. A lying
tongue is one of the six things which the Lord hateth, and is abomination unto Him (Pro
12:22), and therefore doth with them as we do with the things we abhor; either removeth
them out of sight by barring them out of heaven, or destroyeth them (Psa 5:6).
3. That although that be the greatest plague to have the face of God set against them here,
and to be cast from out of His face and blessed presence of joy hereafter, yet there are
other inferior evils not to be contemned which wait at the heels of this sin.
(1) That it maketh the sinners of this suit justly hateful even unto men, as those who are
the main enemies unto human society, which is upheld by truth and faithfulness.
(2) Such deceitful and fraudulent persons are occasions of the multiplication of oaths
and perjuries among men, for which the land mourneth.
(3) In themselves it argueth the want of Gods Spirit in their hearts, who, being the Spirit
of truth and light, cannot abide to dwell in a heart that is pleased and delighted with
nothing more than darkness and falsehood.
(4) They lose justly their own voice and credit, and are worthy not to be believed when
they speak truth; and men must deal with them as with their father the devil, whose
works they accustom themselves unto, suspect even the truth from them, and not
receive any as from them. (T. Taylor, D. D.)

The punishment of liars

When Aristotle, a Grecian philosopher and tutor of Alexander the Great, was asked what a
man could gain by uttering falsehoods, he replied, Not to be credited when he shall tell the
truth. On the contrary, it is related that when Petrarch, an Italian poet, a man of strict integrity,
was summoned as a witness, and offered in the usual manner to take an oath before a court of
justice, the judge closed the book, saying, As to you, Petrarch, your word is sufficient. From the
story of Petrarch we may learn how great respect is paid to those whose character for truth is
established; and from the reply of Aristotle the folly as well as the wickedness of lying. In the
country of Siam, a kingdom of Asia, he who tells a lie is punished, according to law, by having
his mouth sewed up. This may appear dreadful; but no severity is too great against one who
commits so great a sin. We read likewise that God Almighty struck Ananias and Sapphira dead
for not speaking the truth.
The gospel offered to the worst
This is indeed a fearful character, which the apostle says is perfectly true. The island must
have been in a fearful condition, for the apostle is always in the habit of speaking mildly even of
those who are blameworthy. If their guilt had not been enormous, he would never have rebuked
them so severely, nor given such stringent commands to Titus to rebuke them sharply, that they
might be sound in the faith; And here we should remark how wonderful the love of God is, which
reaches down to the lowest of the species, and elevates such brutish natures into the likeness of
the Son of God, and lifts them up to the throne of His glory! In the midst of that pandemonian
isle is the Church of God planted, like an oasis in the desert waste, like a lighthouse in the raging
seas, to give rest and direction to all who will listen to the calls of Divine mercy. Oh, how
admirable, how glorious, is that God, who, like the father of the lost son, opens His house and
His bosom to a vile, wretched, prodigal world! Art thou a Cretian? art thou a liar, a glutton, and
a brute? then the message of the love of God is to you--even to you; and if you receive it you shall
shine among the saints in light forever! The world says perhaps of you, as the proverb did of old,
The three worst Cs in the world are Cappadocia, Crete, and Cilicia; yet unto these habitations
of iniquity and dens of devils the grace of God penetrated, and multitudes were drawn to the
Lord. The gospel is for thee, brother, in all thy vileness and guilt; and Jesus, who loved thee, is
the same yesterday, today, and forever. Come to Him, and be saved. (W. Graham, D. D.)

Evil beasts
Bestiality in men
1. In becoming without understanding, and in all the things of God by nature as ignorant as
the brute beasts (Psa 73:22; Jer 10:14; Pro 20:24).
2. By giving up themselves to be led with sensuality as brute beasts (2Pe 2:12). This naturally
arises out of the former; for when men are deprived of understanding, judgment, reason,
as every natural man is in the things of God, they must needs be led by other guides, of
lusts, appetite, sense, and sight, even as the beasts are.
3. By the practice of many beastly and brutish properties. For what properties have
unregenerate men, which are not more beseeming evil and hurtful beasts than men?
(1) If we consider the respect between God and him his heart knoweth no subjection; but
as was said once of Israel, he is as an unruly heifer, he knoweth no yoke,
acknowledgeth no master, lifteth up his heel against his feeder, and careth not for the
owner of his fat pasture.
(2) If we consider natural men in themselves, no beast is so unclean and foul as they
whose filthy hearts are fit for nothing, but to be stinking cages and dens for filthy
birds and beasts, wholly bespotted as the leopards (Jer 13:23), swinish men,
wallowing in the dirt and mire of sinful pleasures, and revolting from every good way
as dogs to their vomits; for so the apostle termed such Jews as revolted from
Christianity to circumcision, beware of dogs.
(3) Consider them in respect of their neighbour, no evil beast is so cruel and venomous
as they; in regard of the former the Scriptures ascribe the property of the devil
himself unto them, calling them ramping and roaring lions, such as David and Christ
Himself had to do withal (Psa 22:13) such a one was Nero whom Paul had to do
withal (2Ti 4:17). And for their savageness and greediness they are called dogs and
wolves (Zep 3:3). And for subtlety and craft to hurt they are termed foxes (Luk
13:32). In regard of the latter, namely, their poison and venom, Christ calleth them
serpents and generation of vipers; their tongues are like stings, sharpened against
 good men, and the poison of adders and asps is under their lips (Psa 140:3), hence
doth the Lord threaten most cruel and inevitable enemies under such speeches (Jer
8:17). Whereby he would describe and signify the implacable and virulent malice and
rage of the Chaldeans. Now man being above all other born a sociable creature, and
to live in society with God and men in the family, Church, and commonwealth, hath
by his hostility against God, and enmity against man, after a sort put off the nature of
man, and by such degenerating of good right hath lost even the name of man also. (T.
Taylor, D. D.)

Like a beast
We have a common saying when we see ourselves overseen or overtaken in any temporal and
outward thing, Oh, what a beast was I! but well were it if we would seriously thus accuse
ourselves when we have failed in our godly course, and to say, Oh, what a beast was I to leave the
direction of the Word; and suffer myself to be led by my appetite, or by the lust of my heart, or
the sight of mine eyes to this or that sin? Alas, that I to whom God hath given reason, judgment,
election, deliberation, yea, His Word and Spirit, should live all this while as one destitute of all
these. I understand not what the good and acceptable will of God is, but am yet like the horse
and mule without understanding. I have stepped my ears st the Word like the deaf adder, and
have refused the things of my peace; I have barked against God and godliness; I have wallowed
in my uncleanness like a swine in his own filth; I have been unmerciful and cruel as any lion or
wolf; I have spared no prey, and as subtle as any fox to deceive my brethren. I have spit Out my
venom both to the face and behind the backs of my neighbours, and especially against the
household of faith, the professors of religion. Oh, what a beast was I in all this! But now seeing
my understanding is restored unto me again, I will never hereafter carry myself but like a man,
not making my lusts my law any longer, but reason shall be my guide; nay, nor that only, but,
like a Christian man, I will by Gods grace suffer myself to be guided henceforth by renewed
reason, yea, by the Word and Spirit of God. If I must needs in anything resemble the beasts it
shall be the ox and ass, in knowing my Lord and Master; the stork, and crane, and swallow, in
acknowledging the seasonable time of my repentance, the serpent in Christian wisdom, the lamb
and dove in Christian meekness and innocence, and thus resembling them, I neither shall be nor
accounted a beast, nor yet be condemned by any of them. But if any, loath to leave his brutish
properties, will be a beast still and follow his lust, it is fit he should see the end of his way in one
of his predecessors (Pro 7:22). (T. Taylor, D. D.)

This testimony is true

Ministers must not be discouraged from their duty, though they have to
deal with a brutish and wretched people
This testimony being true, Titus might have been discouraged, and occasioned hereby to
meditate his departure from them as a hopeless people, or to repine that the apostle should
place him among such a company of beasts rather than men. But yet Titus muse and does with
courage go on in his work among them, and plough up to the Lord even this stiff ground. It is the
lot of many gracious ministers to be called and planted among rude, barbarous, and beastly
people, such as these Cretians were, yea, among viperous broods who will reward their faithful
pains and travail in begetting them to God with extremity of wrong and violence (Jer 26:8). And
little comfort find they, unless the Lord give them a breathing time by the means of some
Ahikam or other (verse 24) Now what must the minister do in this case? Surely, as he came not
of his own head, so now is he not at his own hand to remove himself at his pleasure. And if he
should depart upon this ground, he should perhaps meet with less comfort in leaving an
uncomfortable people than in staying amongst them. If God bid Jonah arise and go to Nineveh,
but he will betake himself to a ministry of more credit and less labour, the Lord will teach him,
before he get to Tarshish, that he is not his own man, and that no creature shall shelter him from
trouble whilst he flieth it as fast as he can. If Moses be called to speak to Pharaoh, he must not
excuse the matter, saying, But they will not believe me. The Lord is said to hold the ministers
in His hand, and Christ the seven stars in His right hand (Rev 1:1-20). First, in regard of His
disposition of them here and there at His pleasure. Secondly, of His protection of them in their
labours. And some He sendeth, and all the heartening they have of Him beforehand is, But they
will not receive thee, as Moses and some of the prophets; and that is not all, but they must
prepare brows of brass, their shoulders to bear reproaches and wrongs, their backs for stripes,
their feet for fetters and stocks, yea, their necks for the very block itself. In like manner Christ,
sending out His disciples, forbids them to possess gold and silver, and wisheth them to possess
patience, for they should stand more in need of that than the other; and telleth them, that if
Himself, the green tree, could not be spared, much less should they the dry branches; and that if
the master be called Beelzebub, the servant must not look to escape scot free. And therefore
ministers called to such an uncomfortable condition must imitate Paul who, although he knew
that bonds and imprisonment did abide him in every city, yet forward he must, and provoketh
his own readiness and cheerfulness not only to be bound, but to suffer also the pains of death,
for the testimony he beareth: considering well
1. That the disciples themselves, sent from the side of Christ, must make account to be hated
of all men for His names sake.
2. That although they see no great comfort or fruit of their works with men, yet their work is
with the Lord.
3. That the Lord Jesus, foretelling His death at Jerusalem, yet went forward, and would not
pity Himself for all Peters friendly counsel, but pitied His flock, His body, His Church,
more than Himself: a worthy example for the practice of all His ministers. (T. Taylor, D.
D.)

Rebuke them sharply

Sharply
Here we have another adoption of the phraseology of health or soundness in relation to the
faith. Probably it was suggested to the apostle by the previous adoption of phrases indicative of
disease, and of severe remedies. A sharp knife, instruments of cautery, firm handling, free
incisions, are needed for some poisonous and putrefying sores; and as in former days Titus had
to show the Corinthians how to purge out the old leaven, to deliver wicked persons to Satan, to
rebuke pretentious sciolism and proclaim no quarter to certain kinds of vice, so once more he
had to lift up his voice like a trumpet, and out of sheer kindness was commanded not to spare
them. (H. R. Reynolds, D. D.)

Different modes of dealing with different sins

According to the nature of sins and sinners we must set an edge upon our reproofs and
sharpen them; for all sins are not of one size, nor all sinners of one strain; but some sins are
more enormous than others, and some sinners are more obstinate than others. Some sins are of
ignorance, some of malice; some secret, some open; some sinners are as wax to work on; some
are stony and stiff-necked; some have here and there their freckles and frailties on them: others
are spotted all over like leopards, or, like the Ethiopian, they never change their hue; no washing
doeth them good. Now, we must wisely put a difference between both. Compassion must be
showed upon some; and others, whom love cannot allure, fear must force. Some must be saved
by love, and some be pulled out of the fire. Some sores need but a gentle lenitive, some a sharper
drawer; some require but the prick of a needle to open them, others a more painful lancing and
cutting; and some a cutting off. (T. Taylor, D. D.)
Christian reproof

I. CHRISTIAN REPROOF SHOULD ALWAYS BE BASED ON A CERTAIN CONVICTING. Mere hearsay

insufficient; general rumour unreliable. Inquisitorial curiosity different from faithful
watchfulness.

II. CHRISTIAN REPROOF SHOULD BE THOROUGH AND EFFECTIVE. A cutting rebuke need not be
unkind. Sarcasm, satire, scorn--these are unbecoming a Christian teacher. Soft words break
hard hearts; warmth melts, while coldness freezes.

III. CHRISTIAN REPROOF SHOULD BE FOR THE SINNERS GOOD--That they may be sound in the
faith. Wrong motives:
1. To save appearances.
2. To maintain dignity.
3. To gratify revenge.
Right motives:
1. To save the purity of the Church.
2. To prevent the spread of contagion.
3. To restore to spiritual life and privilege. (F. Wagstaff.)

The object of rebukes

The sharpest rebukes in the Church ought to aim at this end, the recovery of diseased
Christians to soundness in religion both in judgment and practice; which appeareth in that the
greatest ordinary censure in the Church is not mortal but medicinal. For as a surgeon cuts off
arms and legs that the body and heart may be saved, so in this body, parts and members are cut
off that themselves may be saved as well as their whole body. Paul excommunicateth the
incestuous person that his spirit might be saved. Hymineus and Philetus were cast out to Satan
that they might learn not to blaspheme. Those whom Jude wisheth to be pulled out of the fire by
violence, must be saved thereby. If any object against this that in 1Co 16:21, If any man love not
the Lord Jesus, let him be had in execration to the death. And therefore edification and
salvation is not the end of this censure. I answer, It is one thing for the Church to
excommunicate, another to curse and execrate; the one is an ordinary censure, the other very
extraordinary and rare; the one against those who may be friends of the Church, the other only
against desperate enemies, and open and obstinate apostates, even such as Julian, whom the
Church judgeth to have sinned the sin against the Holy Ghost, and therefore execrateth and
accurseth. (T. Taylor, D. D.)

Sharp rebukes sometimes needed

The words is a metaphor taken from surgeons, who cut out dead flesh to the quick, but it is in
order to healing. Cutting words have done great cures: many a diseased, festered soul has been
made sound, both in faith and manners, by severe reprehension. Learn hence, that although,
generally speaking, we ought to temper our reproofs with much gentleness and meekness, yet
there is a time when we must reprove sharply, that men may be sound in the faith. We may, we
must speak cutting words when kind words will not do. (W. R. Burkitt, M. A.)

A sharp rebuke
 A young clergyman came to the house of his sister, and found quite a company round the
table--among them a talkative military gentle man, who rather freely flavoured his wit with
perverted Bible quotations and anti-Christian innuendos. A bantering remark about God that
amounted to no less than a parade of his atheism aroused the hostess at last. You seem to forget
that my brother here is a minister of the gospel, she said. Oh! quoth the unabashed officer,
my clerical friend and I understand each other; and turning to the young man, with
patronising impudence he asked, Is it not so, sir? Your office requires you to tell the old story,
which for the ignorant may do very well to believe, but as a man of culture you yourself cannot
put faith in these worn-out doctrines. The clergyman eyed his questioner a minute, and then
said, Sir, before answering your question, I must ask you three. You are an atheist. Such people
have always been in the world. One class of these are thinkers who have speculated and groped
till they have fallen into despair, and said, There is no God. Do you belong to that class? No,
laughed the officer; thinking is not to my taste. I am no philosopher. Another class are those
who speak frivolously of God merely because they learned to do it where such talk was the
fashion. Are you one of them? No, sir, said the officer, slightly reddening; I am not a blind
follower of others. There is but one more class of atheists, quietly continued the minister--
those who have wallowed in sin till they must either expect the horrors of remorse or kill their
conscience; and, as the shortest way to get rid of it, they declare that there is no God. This time
the clergyman did not utter his question; but the eyes of the whole company, turned on the
confused scoffer, made both question and answer needless.
Fidelity in administering reproof
The Rev. Joseph Alleine was very faithful and impartial in administering reproof. Once, when
employed in a work of this kind, he said to a Christian friend, I am now going about that which
is likely to make a very dear and obliging friend become an enemy. But, however, it cannot be
omitted; it is better to lose mans favour than Gods. But, so far from becoming his enemy for
his conscientious faithfulness to him, he rather loved him the more after, as long as he lived.
The reproof of a good man
The reproof of a good man resembles fullers earth; it not only removes the spots from our
character, but it rubs off when it is dry.

TIT 1:14
Not giving heed to Jewish fables
The perverting power of trivialities
Trivialities, and mere human conceptions, exert a perverting power
(1) by distracting attention from the essentials of religion;
(2) by dissipating the strength of the mind;
(3) by attributing to the human an authority belonging only to the Divine.

Truth, in its essence, always of more importance than the form in which it is clothed. The
spirit is greater than the letter. (F. Wagstaff.)

Jewish fables to be rejected

I. Although all fables in matter of religion are to be rejected, yet especially he mentioneth
these of the jews, because they were most dangerous of all.
 1. Because they directly opposed themselves as the overthrowers of the whole doctrine of the
gospel and the merit of Christ.
2. They were persuaded under most strong pretences, for they came as from Gods own
mouth, and from His own people, from such as were born under the law, so as they were
urged as things of surest ground and strongest authority from God Himself and His
greatest prophet Moses.

II. But what were these fables?

1. Under this head may be comprehended all the false glosses and false interpretations of the
law of Moses, urging the external and literal, but not the internal and spiritual meaning
of the law; for which corruption Christ challengeth the Jewish teachers (Mat 5:1-48; Mat
6:1-34; Mat 7:1-29).
2. All their fabulous invention in their Talmud, such as that concerning the coming of the
Messiah, and the great feast at His coming; and of the fruitfulness of the earth, which at
that time shall bring forth instead of ears of corn, loaves of bread; and a number such, of
which St. Paul saith, they are for number infinite, and for use unprofitable.
3. But the context in the verse following pointeth us to expound them of some other than
these, namely, of all those doctrines of the Jews which conceived the legal and
ceremonial observation of days, meats, drinks, garments, washings, persons and peoples:
for the Jews taught that the same difference remained to be obtained still, as Moses from
the Lord commanded it; so as yet some meats were common and some clean; some days
were more holy than others; so garments and persons much more lay open to legal
pollution by issues, touchings, etc., whereas the appearing of Christ procured final
freedom from all such impurity, so as, according to Peters vision (Act 10:1-48), no man,
no thing is to be called polluted or unclean.

III. But why doth the apostle call such doctrines fables seeing
1. They were from God.
2. Necessarily imposed upon Gods own people in pain of death and cutting off from His
people in case of contempt, yea or omission.
3. They included in them that evangelical truth whereby both they and we are saved.
Yet for all this he termeth them so.
1. Because even these legal constitutions of God Himself, when they were at the best, were
but actual apologies, or shadows of things to come, carrying a show or figure of truth, but
not the body, nor the truth itself: to the same effect, saith Paul (Gal 4:24), that they were
allegories; that is, being the things that they were, signified the things that they were not.
2. Because those constitutions, although they had their times and seasons, yet now were
they dated: and now to teach or urge them was as vain, as void of ground out of
Scripture, as void of profit, as void of truth, as if they had taught the most vain, fictious,
and unprofitable falsehoods that men could possibly devise. (T. Taylor, D. D.)

That turn from the truth

Rules to preserve us from being turned from the truth
1. Entertain it not for outward respects; neither for the laws of the land, nor the
encouragement it hath, etc., as very many do, but for the love of itself: for that we affect,
we easily turn not from it, no, nor are driven from it; and if we love it for outward
respects, as those outward respects change, so will our affections. For example, if we love
it for the prosperity of it, times of persecution will make us fall off, with Demas. If we
 hold it because we would hold our temporalities, the loss of it will be light in comparison
of loss of goods, dignities, country, world, liberty and life, the least of these will the heart
fasten upon, although with the loss of the truth, and with it of salvation also.
2. Practise so much of it as thou knowest, and the more thou practise, the more thou
knowest, and the more thou knowest thus, the more thou lovest, and the surer dost thou
bind it upon thyself; and this is the surest hold (Joh 7:17), when as in religion, faith and
good conscience are joined together, for such as thy conscience is, such shalt thou be
found in religion; without which, hear every hour a sermon, read over the Bible as often
as he did, who gloried that he had read the text and gloss also fourteen times over, all
this knowledge will not lift thee up to heaven.
3. Call no ground of this Divine truth into question, suspect not that which thou canst not
reach, but accuse thine own weakness and ignorance: our first parents yielding at the
first onset of Satan to call into question the truth of God, were turned away from all that
image of God which stood in truth and holiness.
4. Beware of indifference in Gods matters; many think it good wisdom and policy to be on
the yielding hand, and as wax fit to take all forms and the print of any religion; but the
truth is, that such persons as are not rooted and stablished in the truth, when winds and
storms arise, or the evil day approach, they shall not be able to stand; but as they have
been long tottering, so their fall shall be great. (T. Taylor, D. D.)

TIT 1:15
Unto the pure all things are pure
The supreme importance of moral character
1. There is an essential difference in the moral characters of men.
2. The outward world is to men according to this difference.

I. The morally PURE in relation to all things.

1. In relation to appearance. A good man is neither given to suspicion nor censoriousness; he
sees some good in all men.
2. In relation to influence. A good man, like the bee, can extract honey from the bitterest
plant; or, like the AEolian harp, can turn the shrieking wind into music.
3. In relation to appropriation. A corrupt soul appropriates, even from the most
strengthening and refreshing means of spiritual improvement, that which weakens and
destroys.

II. The morally DEFILED in relation to all things.

1. The sphere of the defilement.
2. The cause of the defilement.
3. The hideousness of the defilement. (D. Thomas, D. D.)

Purity
For the evils of this world there are two classes of remedies--one is the worlds, the other is
Gods. The world proposes to remedy evil by adjusting the circumstances of this life to mans
desires. The world says, give us a perfect set of circumstances, and then we shall have a set of
perfect men. This principle lies at the root of the system called socialism. Socialism proceeds on
the principle that all moral and even physical evil arises from unjust laws. If the cause be
remedied, the effect will be good. But Christianity throws aside all that as merely chimerical. It
proves that the fault is not in outward circumstances, but in ourselves. Like the wise physician,
who, instead of busying himself with transcendental theories to improve the climate, and the
outward circumstances of man, endeavours to relieve and get rid of the tendencies of disease
which are from within, Christianity, leaving all outward circumstances to ameliorate themselves,
fastens its attention on the spirit which has to deal with them.

I. The principle that St. Paul has here laid down is, THAT EACH MAN IS THE CREATOR OF HIS
OWN WORLD; he walks in a universe of his own creation. As the free air is to one out of health the
cause of cold and diseased lungs, so to the healthy man it is a source of greater vigour. The
rotten fruit is sweet to the worm, but nauseous to the palate of man. It is the same air and the
same fruit acting differently upon different beings. To different men a different world--to one all
pollution--to another all purity. To the noble all things are noble, to the mean all things are
contemptible. In its strictest sense, the creation of a new man is the creation of a new universe.
Conceive an eye so constructed as that the planets and all within them should be minutely seen,
and all that is near should be dim and invisible like things seen through a telescope, or as we see
through a magnifying glass the plumage of the butterfly, and the bloom upon the peach; then it
is manifestly clear that we have called into existence actually a new creation, and not new
objects. The minds eye creates a world for itself. Again, the visible world presents a different
aspect to each individual man. One man sees in that noble river an emblem of eternity; he closes
his lips and feels that God is there. Another sees nothing in it but a very convenient road for
transporting his spices, silks, and merchandise. To one this world appears useful, to another
beautiful. Whence comes the difference? From the soul within us. It can make of this world a
vast chaos--a mighty maze without a plan; or a mere machine--a collection of lifeless forces; or
it can make it the living vesture of God, the tissue through which He can become visible to us. In
the spirit in which we look on it the world is an arena for mere self-advancement, or a place for
noble deeds, in which self is forgotten, and God is all. Observe, this effect is traceable even in
that produced by our different and changeful moods. We make and unmake a world more than
once in the space of a single day. In trifling moods all seems trivial. In serious moods all seems
solemn.

II. There are two ways in which this principle is true.

1. To the pure, all things and all persons are pure, because their purity makes all seem pure.
There are some who go through life complaining of this world; they say they have found
nothing but treachery and deceit; the poor are ungrateful, and the rich are selfish, yet we
do not find such the best men. Experience tells us that each man most keenly and
unerringly detects in others the vice with which he is most familiar himself. Persons
seem to each man what he is himself. One who suspects hypocrisy in the world is rarely
transparent; the man constantly on the watch for cheating is generally dishonest; he who
suspects impurity is prurient. This is the principle to which Christ alludes when He says,
Give alms of such things as ye have; and behold all things are clean unto you. Once
more, to the pure all things are pure, as well as all persons. That which is natural lies not
in things, but in the minds of men. There is a difference between prudery and modesty.
Prudery detects wrong where no wrong is; the wrong lies in the thoughts, and not in the
objects. There is something of over-sensitiveness and over-delicacy which shows not
innocence, but an inflammable imagination. And men of the world cannot understand
that those subjects and thoughts which to them are full of torture, can be harmless,
suggesting nothing evil to the pure in heart. Here, however, beware! No sentence of
Scripture is more frequently in the lips of persons who permit themselves much license,
than the text, To the pure, all things are pure. Yes, all things natural, but not artificial--
 scenes which pamper the tastes, which excite the senses. Innocence feels healthily. To it
all nature is pure. But, just as the dove trembles at the approach of the hawk, and the
young calf shudders at the lion never seen before, so innocence shrinks instinctively from
what is wrong by the same Divine instinct. If that which is wrong seems pure, then the
heart is not pure but vitiated. To the right minded all that is right in the course of this
world seems pure.
2. Again, to the pure, all things not only seem pure, but are really so because they are made
such.
(1) As regards persons. It is a marvellous thing to see how a pure and innocent heart
purifies all that it approaches. The most ferocious natures are soothed and tamed by
innocence. And so with human beings, there is a delicacy so pure, that vicious men in
its presence become almost pure; all of purity which is in them is brought out; like
attaches itself to like. The pure heart becomes a centre of attraction, round which
similar atoms gather, and from which dissimilar ones are repelled. A corrupt heart
elicits in an hour all that is bad in us; a spiritual one brings out and draws to itself all
that is best and purest. Such was Christ.
(2) Lastly, all situations are pure to the pure. According to the world, some professions
are reckoned honourable, and some dishonourable. Men judge according to a
standard merely conventional, and not by that of moral rectitude. Yet it was in truth,
the men who were in these situations which made them such. In the days of the
Redeemer, the publicans occupation was a degraded one, merely because low base
men filled that place. But since He was born into the world a poor, labouring man,
poverty is noble and dignified, and toil is honourable. To the man who feels that the
kings daughter is all glorious within, no outward situation can seem inglorious or
impure. (F. W. Robertson, M. A.)

Purity

I. WHO ARE MEANT BY PURE PERSONS. The persons here called pure are such as by faith are set
into Christ, by whose blood they are justified, and by whose Spirit, through the means of the
Word, that immortal seed of regeneration, they are sanctified and reserved unto life everlasting.
And hence to both these is the purifying and cleansing of sinners ascribed in the Scriptures.
1. Because by faith every member of the Church layeth hold upon Christs most absolute
purity.
2. The spirit of regeneration hath washed every part, although in part only, nor so clean as it
shall be, yet so as that perfect purity is sealed and assured to the soul by it.
3. The Lord doth account every such believer pure even for the present, and imputeth never
a spot unto them, but reputeth in His Christ all fair.
4. Hath promised them that for time to come they shall become so absolutely clean as
though they had never been defiled.

II. How all things are pure or impure.

1. Seeing all things were pure in their creation, we may herein, as in a glass, behold the
purity of God in all His creatures, admiring that goodness of His which bewrayed itself
even in the meanest of them; yea, provoking ourselves to love, reverence and fear before
Him, the image of whose goodness shineth out not only in angels and men, but even in
the silly worm and fly, yea in the lifeless creatures themselves. And further, hence we
may gather our own duty towards the creatures, namely
(1) Reverently meditate and speak of them.
 (2) Purely to use them.
(3) Mercifully to deal with them. All which we shall the easier do if we can spy out some
part of Gods image in them.
2. Consider our misery, and the woeful fruit of our sin, which hath debarred us from all
comfort in heaven and earth, from God or any of His creatures. The sweetest sins would
carry a bitter taste, if we would but remember what sweet comfort of the creatures we
have forfeited for them.
3. The restitution of us to our former right is only from our Lord Jesus Christ, and our first
right is recovered to us in this manner. First, as we were at odds with the Creator, and
consequently with the creature, even so first we are reconciled unto God through Christ,
and then to the creatures; for when Christ (who is our peace) hath wrought our peace
with God, He bringeth back our peace, both the inward peace of our own consciences,
which before could do nothing but accuse and terrify, as also peace with others, friends
and enemies, yea even with the beast of the field, and stone in the wall, and everything
striketh a covenant of peace with him who hath entered into league with the Creator of it.
II any man, then, would have any right in any creature he useth, he must not hold it by
the broken title in the first Adam, but by a recovered and new purchase in the second
Adam, who is the Lord of glory, blessed forever.

III. HOW ALL THINGS ARE PURE TO THE PURE. That we may rightly and properly conceive the
apostles meaning, we must know
1. That the universal particle all things admitteth restraint, and may not be extended
beyond the apostles intendment, who speaketh only of such things as are not forbidden
by the law of God, or nature; or rather only of things of an indifferent nature, which in
themselves are neither commanded nor forbidden, and neither good nor evil in their
substance and nature, but are to be used or not used according to the circumstances and
occasions of them; such things as these are meat, drink, apparel, recreation, sleep,
marriage, single life, riches, poverty, bondage, freedom, etc. And it may not seem strange
thus to restrain this general proposition, seeing we have it thus limited in sundry other
places (1Co 6:4). All things are lawful, but not profitable (1Co 10:23). All things are
lawful for me, but not expedient (Rom 14:20). All things indeed ere pure, but destroy
not for meats, etc.
2. By pure is meant nothing else but that all such things are free now to be used in good
conscience, without scruple, by means of our Christian liberty.
3. In that he addeth to the pure, he showeth how we come to have title in this liberty, even
by becoming believers and getting our hearts purified by faith. In one word, all
indifferent things are pure, and free to be used of the pure and believing person, with
this one condition; so they be purely and rightly used. (T. Taylor, D. D.)

Purity of mind indispensable

I. THE IMPORT of the terms. By the pure is not meant sinless. Evangelical purity is connected
with faith (1Pe 1:22; Act 15:9). The mind and conscience are governing powers; if they be
polluted, all the man is so.

II. Illustrate the sentiment.

1. On a believing mind the doctrines of Christ will have a sanctifying effect, and the contrary
on an unbelieving mind.
2. On a believing mind precepts and even threatenings produce a salutary effect.
 3. Mercies and judgments humble, melt, and soften some, but harden others.
4. The evils which occur amongst men, differently influence different characters.
5. The treatment received from men brings out the state of the heart. (A. Fuller.)

Purity
A pure lake is beautiful as it reflects the loveliness of the heavens, but a pure heart is more
beautiful as it reflects the loveliness of God. (W. M. Statham, M. A.)

Even their mind and conscience is defiled

The faithlessness of conscience
That the conscience is so perverted in our present condition, that no confidence can be placed
in its decision, is evident.

I. From the fact that these decisions can be correct in no other cases but those in which Divine
truth is fully understood.

II. That the decisions of conscience are not always in accordance with the truth is evident
from the fact that sinners are pot always convinced of sin.

III. This position is also sustained by the fact that the agency of the Holy Spirit is requisite to
convince the world of sin.

IV. The faithlessness of conscience is apparent in the fact that hypocrites have not always an
appalling sense of their hypocrisy.

V. This view of the subject is strengthened by the fact that even Christians do not always
detect their own sins.

VI. This doctrine is evident from the fact that there is no command in the Scriptures to follow
the dictates of conscience.

VII. And while there is no direction to follow the dictates of conscience, it is true that the
Scriptures designate different consciences, and perhaps different states of the same conscience,
by different and directly opposite terms.

VIII. This view of the subject is confirmed by the fact that the way to ruin seems to be the
way of peace and eternal life. This is a very common and perhaps a general trait of the human
family. The light that is in them by nature is darkness. They discern not the way in which they
should go.
Lessons:--From this subject I infer

I. That God has placed no rule of duty within ourselves. Our reason was never designed to be
our guide in spiritual things. Its only office is to understand the things which God has revealed
in His Word, and in all cases reverently to bow to His authority. So long as its eyes are not
opened by the power of the Holy Spirit, the understanding is in deplorable darkness. And even if
it were capable of discerning all the principles of duty, its office is to gather them from the Word
of God.
 II. The subject teaches us that to live conscientiously is not in all cases to live godly.
Conscience in its decisions has respect to some principles of life. These principles may be the
fruit of our own reason. In this case, the decision will approach no nearer to truth than the
principles are according to which the decision is made. Or it may decide according to the
maxims of duty which it has learned from others. In this instance, as in the former, its decisions
can claim no higher authority or greater correctness than the maxims according to which they
are made. Or, if even the Scriptures be the rule according to which the decisions are made, then
it will follow that the decisions themselves must be affected by the blindness of the
understanding and by the weakness of conscience itself. And hence, to live conscientiously may
vary widely from living accordingly to the commands of God.

III. The subject teaches what estimate to set on professions of acting conscientiously.

IV. The subject suggests the importance of praying for the purification of our conscience.

V. The subject suggests that our condition is very deplorable. We are exceedingly inclined to
rely on our understandings to discover the way of life, and on the testimony of our consciences
that we are walking in it. But not only are our natural understandings too blind to discover it,
but our consciences are exceedingly apt falsely to decide that we are walking in it, even while we
are wandering in darkness. Thus we are liable to think we are something when we are nothing.
The way which we take may seem right unto us, but the end thereof are the ways of death. (J.
Foot, D. D.)

Pollution of mind and conscience

By the mind is meant the whole understanding part of the soul, which, being the eye of the
soul, carrieth with it reason, judgment, and election. The pollution of which, is, to be taken up
with darkness and blindness (1Co 2:14); to be filled with vanity (Eph 4:17); with fleshliness (Col
2:18); in so much as all the natural wisdom of man is fleshly and devilish. By conscience is
meant that faculty of the soul which, by applying particular things judged of and done, doth
determine them either with or against them; which, depending upon the former, must
necessarily be led into the errors of it, no otherwise than one blind man is led by another into a
ditch. The pollution of it is when it is either idle or ill occupied; the former, when it is sleepy,
senseless, or seared, doing nothing at all, neither accusing, nor excusing; the latter, when it doth
both these, but neither of them as it ought, but accuseth where it should excuse, and excuse
where it ought to accuse.

I. We have here a GOOD ARGUMENT OF THE DIVINITY OF SCRIPTURE, in that it can, and doth (as
God Himself) enter upon, and judge the thoughts of men; and of men themselves (not as men)
from things without, but from things within, even according to their cleanness or uncleanness
before God. From this argument the apostle proverb the same thing (Heb 4:12).

II. We learn further, WHAT IS THE ESTATE OF A MAN UNREGENERATE, whom the apostle setteth
out thus.
1. He is one that is unclean.
2. An unbeliever.
3. One to whom nothing is pure.
4. His mind.
 5. His conscience is polluted.
In all which respects he is a most odious person, in whom is nothing but filthiness of flesh and
spirit, the which the pure eyes of the Lord cannot abide.

III. BEFORE THIS NATURAL UNCLEANNESS BE PURGED EVERYTHING IS UNCLEAN UNTO A MAN; the
unbeliever tainteth everything that he toucheth; nothing within him, nothing without him,
which is not polluted, although not in his own nature, yet unto him and in his use. Let a natural
man turn him to any action, word, or thought, all of them, not excepting the best, are against
God, because they proceed from unclean minds and consciences.
1. His actions spiritual, even his best services, as praying, hearing, reading, receiving the
sacraments, alms, all these being the sacrifices of the wicked, are abomination unto the
Lord, who first looketh to the person, and then to the gift, who if he turn his ear from
hearing the law, even his prayer is abominable; if he choose his own ways, let him kill a
bullock for sacrifice, it is all one as if he slew a man; if he be a polluted person that
toucheth any of these holy things, shall they not be unclean? Yes, surely, the most Divine
ordinances are turned to him to sin; for the Lord first requireth pure parts, and then
pure actions (Eze 36:26).
2. His civil actions, his honest dealing in the world, his buying, selling, giving, lending, his
labour, care, yea, all the duties of his calling, are in and to him no better than sins.
3. His natural actions, as eating, drinking, sleeping, recreation, physic, all are unclean unto
him.
4. All Gods creatures and human ordinances, as meat, drink, clothes, goods, lands,
buildings, marriage, single estate; in a word, the whole way of the wicked is
abomination to the Lord (Pro 15:9). All these are witnesses of his sin and filthiness, all
of them are enlargers of his woe and damnation, because he wanteth faith to lay hold on
the Lord Jesus, whereby the just do live, have their heart purified, and so are made lords
over the creatures. (T. Taylor, D. D.)

Defilement of mind and conscience

The mind is more than the mere intellective faculty, and includes the activity of the will; and
conscience is the moral self-consciousness which brings self, and the fact, and the entire
behaviour of the soul and spirit, into judgment. This conscience may be good in the sense of
being approving, or in the sense of being active; it may be evil in that it is torpid, seared or
dead, and also in respect of its being accusing or condemnatory. Defilement of mind must
mean that thoughts, ideas, desires, purposes, activities, are all corrupted and debased.
Defilement of conscience would mean that the sentinel sent to watch was bribed to hold his
peace, or that the guide to loftier standard was eagerly applying some base-born, man-made
perilous rule as all-sufficient. (H. R. Reynolds, D. D.)

A pure conscience cast aside

In the majority of cases conscience is an elastic and very flexible article, which will bear a deal
of stretching, and adapt itself to a great variety of circumstances. Some people by prudent
management, and leaving it off piece by piece, like a flannel waistcoat in warm weather, even
contrive in time to dispense with it altogether; but there be others who can assume the garment
and throw it off at pleasure; and this, being the greatest and most convenient improvement, is
the one most in vogue. (Old Curiosity Shop.)
 TIT 1:16
They profess that they know God
Conventional Christians

I. Conventional Christians are PROFESSIONAL ATHEISTS.

II. Conventional Christians are PRACTICAL ATHEISTS.

1. They deny Gods authority in everyday life; ignore the claims He has upon their existence,
powers, possessions.
2. They deny His teaching, He teaches that spiritual interests are supreme. They declare in
their daily life that temporal interest are paramount. He teaches that no man should live
to himself, but should be inspired by that benevolence that will promote the common
weal. But they practically declare that self-interests are supreme, that every man should
work for himself, regardless of the common good. He teaches to honour all men on
account of what they are. They declare that those only are to be honoured who are
endowed with wealth, and move in the pageantry of worldly pomp and power.
(Homilist.)

The judgment of hypocrisy

I. HYPOCRISY THE OCCASION OF ATHEISM. False and inconsistent professors cause more
scepticism than the active propagandism of infidels.

II. Hypocrisy is offensive even to the ungodly.

III. HYPOCRISY IS PRACTICAL DISOBEDIENCE. The law is first for the spirit, then the letter: for
the life through the heart.

IV. HYPOCRISY UNIVERSALLY CONDEMNED. Though in appearance full of good works, the
hypocrite is condemned as destitute of any. (F. Wagstaff.)

Hypocrites in the Church

I. THERE WILL ALWAYS BE HYPOCRITES IN THE CHURCH. Although the Lord could easily and at
once purge His floor of them, yet in great wisdom He suffereth them.
1. In regard of His own glory, that His holiness might appear in the daily discovering of them
and purging His Church; for he cannot abide that hypocrites should go in the tale and
account of His children. But one time or other, one way or other, will be sanctified in all
them that come near Him; at which time His glory also shineth out unto others in their
just judgment.
2. In regard of the wicked, that they should the more stumble at the truth by reason of some
hypocrites among professors.
3. In regard of the godly, that they should partly be exercised by this means, and partly
driven to examine what truth is in them.
4. In respect of the truth itself, which getteth some testimony hence, as Christ on the cross
by the very title of His enemies, affirming that He was the King of the Jews.
 II. The character of the hypocrite.
1. The hypocrite is a great professor of religion, and hence cometh to be answerable to his
name, in seeming to be, and sustaining the person that he is not. As a clown or knave on
a stage playeth the part of a noble, or king, but is well known to be the next remove from
a rogue, so these fellows whom the apostle noteth have often in their mouths the name of
God and of Christ, the title of the Church, and pretend great knowledge of God and
cunning in the Scriptures, and other ecclesiastical writings; yea further, make a great
show of faith and pity, and if bare profession would lead to heaven, these could not be
the least or last there. And to make this a little more plain, an hypocrite can carry himself
so level and even in his course, as no man shall be able outwardly to accuse him, or
impute anything unto him, no more than the disciples could accuse Judas, when every
man said, Master, is it I? but none of them said, Master, is it Judas?
2. The second note is in these words, But indeed they deny him. That is, all the religion of an
hypocrite is only in outward profession, separated from the inward sincerity of the heart.
All that we have spoken of him is but a lifeless form of godliness, in which the power of it
is denied (2Ti 3:5). Men may be said to deny a thing three ways.
1. With the tongue.
2. With the heart; thus the atheist denieth God (Psa 24:1).
3. With the life or actions, which is here properly meant.
For ask the tongues and words of these men concerning their courses, all will appear to be fish
whole, but ask their lives, and you shall hear their works (which are far more evident witnesses
with or against a man, than his words) speak otherwise. Or, grant they do many glorious works
to the eye, yet even herein after a sort God is denied, in that they are lame, and, indeed, carcases
of good actions, without any soul to quicken them; all is external, and in such works they may be
very busy, but spiritually they perform nothing.
3. The third note or character, is in a further degree of the sin, in that they are said,
rebellious to Gods commandment, and disobedient to the doctrine of God. The Word
giveth us to discover two vices in these titular Christians.
(1) Infidelity.
(2) Rebellion, or in one word, the want of the obedience of faith.
True it is they make a great show of faith, but the apostle distinguisheth of faith; one kind is
feigned, another is unfeigned: the former may be joined with much knowledge, much talk of
piety, but never with a pure heart and good conscience, as the latter. Now this unfeigned faith,
being the mother and mistress of unfained obedience, and the only root whence this fruit can
bud and blossom, whosoever are destitute of the former cannot but be barren of the latter. What
are the fruits of unbelief, see Act 17:5; 2Th 3:2; Heb 3:12.
4. The fourth note is yet in a further degree of the sin, and goeth near the detection of him;
when after long custom in sin, and cracking his conscience checking him, he becomes as
a crazy pitcher which is unfit to hold water; so is he reprobate to every good duty; now
can he do nothing but rush into sin thick and threefold, and dowse himself over head and
ears in impiety.

III. THE MISERABLE CONDITION OF THE HYPOCRITE. They are abominable to God, which
appeareth both
1. In their persons.
2. Their actions.
3. Their punishment.
For their persons, they are but half Christians, neither hot nor cold, and therefore the Lord
cannot digest them, compared to cakes but half baked (Hos 7:10), and not turned on the other
side. Seeing, therefore, they are such as withdraw their best part from God, the soul of God can
take no pleasure in them. Their actions, although never so good in themselves, never so specious
unto others, yet are abominable unto God. Yea, in their most devout services, they do nothing
but (as Ephraim) compass the Lord with lies, and deceit (Hos 11:12). Their punishment showeth
them to be every way abhorred of God; for as men deal with things they hate, so the Lord
1. Casteth them out of His sight (Job 13:16). The hypocrite shall not come before Him, the
workers of lies shall not enter within the walls of that holy city. Yea, sometimes they are
cast out of His presence, as Cain was, even out of the visible Church, as they are ever out
of the invisible, to show that they shall never be endured hereafter.
2. Destroyeth them; for their destruction from the Lord sleepeth not, but shall surprise
them; perhaps while they are in the body, as Ananias and Sapphira, but certainly
hereafter. (T. Taylor, D. D.)

Professing God, but denying Him

Here learn
1. That hypocrites are generally great professors: they profess great knowledge of God, and
great zeal for Him.
2. That to deny God is a very heinous sin, and an abominable wickedness: there is a twofold
denial of God; first in words, expressly and openly; secondly, in practice, closely and
consequentially; They profess that they know God; but in words they deny Him. There
may be at once a professing of God, and a denial of Him; many a mans practice speaks
loud, that there is no God, when he makes a fair confession and profession of Him with
his mouth and tongue.
3. That no sorts of persons are so odious to God, and abominable in His sight as those who
make a profession of His holy name and truth, but walk contrary in their lives to that
profession. (W. Burkitt, M. A.)

A tarnished Christian
I laid aside a coin one day but did not remember just where I had put it, till one day I found it
in a comer, encrusted with rust. At first, I thought it was copper, but careful examination proved
it to be silver. It had lain there so long that it was tarnished and unrecognisable. Just as many
Christians, alas I are so covered with the grime and filth of this world that it is no wonder that
the unconverted and Christians look upon them as copper instead of being good silver.
Inconsistencies of Christians
In true kindness of heart, sweetness of temper, open-handed generosity, the common
charities of life, many mere men of the world lose nothing by comparison with such professors;
and how are you to keep the world from saying, Ah! your man of religion is no better than
others; nay, he is sometimes worse! With what frightful prominence does this stand out in the
answer--never-to-be-forgotten answer--of an Indian chief to the missionary who urged him to
become a Christian. The plumed and painted savage drew himself up in the consciousness of
superior rectitude; and with indignation quivering on his lip and flashing in his eagle eye, he
replied, Christian lie! Christian cheat! Christian steal!--drink!--murder! Christian has robbed
me of my lands, and slain my tribe! adding, as he turned haughtily away, The devil, Christian!
I will be no Christian. Many such reflections teach us to be careful how we make a religious
profession! And having made the profession, cost what it may, by the grace of God let us live up
to it; and act it out. It is better not to vow, than, having vowed, not to pay. (T. Guthrie, D. D.)
Religion not to be rejected because of hypocrites
Many people are offended with the profession of religion, because all are not religious who
make a profession. A little consideration will correct this error. Does the sheep despise its fleece
because the wolf has worn it? Who blames a crystal river because some melancholy men have
drowned themselves in its streams? The best drugs have their adulterants. And will you refuse
an opiate, because some have wantonly poisoned themselves with it? Though you have been
cozened with false colours, yet you should not dis-esteem that which is dyed in grain. He is a bad
economist who, having a spot in his garment, cuts off the cloth, instead of rubbing off the dirt.
God rejects all religion but His own. (T. Seeker.)

TITUS 2

TIT 2:1
But speak thou the things which become sound doctrine
Connexion with previous chapter: on the true pastor in contrast with the
false
Titus duty is laid down by way of opposition, and knit to the former matter and chapter by the
conjunction, But teach thou. As if he had said, Although the false teachers whom I have
described dote upon dreams, and feed their hearers with fancies and doctrines of men, to the
corrupting and poisoning of souls, and turning men away from the truth, thou must be utterly
unlike them in thy preaching; they speak pleasing things, but thou must speak profitable; they,
by despising the simplicity of the gospel, fall not only into dangerous errors which they broach,
but into loose and idle discourses which bring diseases upon the soul; but thou, on the contrary,
must plainly and familiarly discover unto all estates of men and women their estates and duties,
that thereby they may be brought to soundness; they cannot but speak and teach as they are; but
let them trifle as they will, and live as they list, thou hast betaken thee to another service than
that of man, and must carry thy ministry as becometh a sound teacher of the truth, which is
according to godliness. (T. Taylor, D. D.)

Lessons for ministers

I. NO CHRISTIAN MINISTER NOR MAN MUST BE SO SHAKEN AT THE UNGODLY COURSES OF OTHERS
IN THEIR RANK as that they either give over or give back from their uprightness in their duties, for
Titus, although he might seem to be cried down by the general voice of false and pompous
teachers, yet must he not be silent; and though he might be troubled and opposed, yet must he
not be timorous or sluggish; and though his doctrine was not received nor obeyed, yet he must
not be weary of tendering and teaching it; yea, be it that the world would rather applaud
mockers and time servers, yet must not he discontentedly with Jonas turn another way, but look
unto his own duty in serving God, his Church, and mens salvations. Let others stand or fall to
their own masters, it is safe for every man so to lay his counters as that his Master may find him
doing, yea, well-doing.

II. The scope of every minister in his teaching must be to feed the people of God with
wholesome doctrine, such as may bring the souls of men to health and soundness. For
1. If the common talk of Christians must be edifying, ministering grace, bring sweetness to
the soul, and health to the bones; if it be required of every righteous man that his lips
 should feed many, nay, more, if the law of grace must sit under the lips of every virtuous
woman, much more must the ministers, whose office in peculiar bindeth him to be a
pastor or feeder, and that according to Gods own heart, he having for this purpose
received his calling, gifts, and approbation of God.
2. Otherwise he perverteth the whole course of his life and calling, and is no better than
those false apostles who, turning themselves from sound teaching to unfruitful
discourses, called vain jangling, are said to rove and err from the right aim, like unskilful
darters or shooters. (T. Taylor, D. D.)

Sound doctrine

I. We have only to look at the remaining part of this chapter to learn WHAT PAUL MEANS BY
SOUND DOCTRINE. In this first verse he states the subject generally, and then branches it out
into its various parts. Through the subsequent verses he directs Titus to explain to his flock the
duties of their several stations, and to enforce these duties from motives suggested by the gospel.
He was to exhort the aged and the young, masters and servants, male and female, to acquit
themselves of every obligation which their situations imposed, and thus adorn the doctrines of
God their Saviour. The performance of all their duties as Christians forms the perfection of
holiness.
1. The apostle Paul says (Tit 3:8), This is a faithful saying, and these things I will that thou
affirm constantly, that they which have believed in God might be careful to maintain
good works. The same apostle in another place, distinguishing between true and false
professors, says, For 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 but
our conversation is in heaven, from whence, also, we look for the Saviour, the Lord Jesus
Christ. We are His workmanship, created in Christ unto good works, which God hath
before ordained, that we should walk in them. The whole of the sixth chapter of the
Epistle to the Romans is written to show that the true end of the doctrine of grace is to
sanctify men. But to mention particularly all the passages which oblige us to holiness
would be to recapitulate almost all the Bible; the whole book enforces obedience to the
precepts of our Divine Master. It is sufficient to recollect His own words, Let your light
so shine before men, that they may see your good works, and glorify your Father which is
in heaven. Herein is My Father glorified, that ye bear much fruit. The religion of
Christ, which is intended to bring us into communion with God, brings us first to
holiness, without which this communion is not to be attained. Believers are temples of
the Holy Ghost; but, while we live in sin, can the Spirit of God dwell in us? Can He dwell
in a man without producing the effects of His power and of His grace? Can He possess
the heart, and yet leave the affections enslaved to sin?
2. From the tendency of its doctrines, considered as motives to action, the same thing is
evident. There is no discrepancy betwixt the various parts of the gospel. While it
inculcates purity and holiness of life, it affords us the most powerful motives to live
soberly, righteously, and godly. Do we examine its precepts and rules of conduct? These
give us an idea of holiness in a manner at once lively and impressive. Do we consider the
manner in which the nature of vice is represented? Its miseries are described so fully and
so well that we cannot but hold it in abhorrence; everywhere the Bible abounds with
reasons most powerfully enforcing the necessary practice of a good life; all its mysteries
point to this; all its doctrines are as strong bonds to hind our hearts to the obedience of
faith--they are so many weapons of war, mighty through God to cast down imaginations
and every high thing--to bring into captivity every thought to the obedience of Christ.
 The gospel consecrates to holy uses even what the light of nature teaches us, as, that God
is our Creator, who, at the beginning, called us into existence; that He is our Preserver,
who, by a perpetual influence, supports us--that it is His providence that watches over
the whole universe--particularly guards us, and furnishes us with whatever His goodness
and wisdom judge needful for us. What can more forcibly incline us to the practice of
obedience than these important truths, if well considered? Since God is our Creator, who
gave us life, ought we not to devote that life to Him? Be it ours to view the mercies of God
aright, and acknowledge that they all demand holiness unto the Lord. But these motives
to holiness, however great and powerful, are as nothing compared with those which the
gospel does net take from the light of reason, but from revelation. These latter motives,
comprehended in Christ and His economy, are such as must affect every soul which is
not dead in sin and insensible to every right impression. That the Almighty, after all our
crimes, should be reconciled to us; that He should give His Son--give Him to be made
man--to be our brother--our example; that He should give Him to die for us the most
ignominious and cruel death; is not this love and mercy worthy of eternal praise? Are not
these the strongest inducements to be holy in all manner of conversation? Who shall be
found so ungrateful as to be capable of sinning against a God so merciful--of counting
the blood of such a covenant an unholy thing?

II. Let us next consider THE MANNER IN WHICH SOUND DOCTRINE IS TO BE SPOKEN. The view of
the Christian revelation already given is a sufficient reply to allegations against the two common
modes of preaching. Some complain that the explanation and enforcement of precepts is not
preaching Jesus Christ, while others complain that doctrines are stated and enlarged upon
which have no relation to practice. While we preach Christ crucified, or exhort to virtuous
conduct, let none say that we overlook the end of revelation, for each part, properly stated, does,
in the most explicit manner, promote the end of the gospel the sanctification of believers. Let it
be remembered, then, that whether a minister enforces a precept or explains a doctrine, he is
bringing that precept or that doctrine to take its share in the grand design of the whole--the
salvation of mankind; and that, in choosing either as the subject of discourse, he does not lose
sight of what the gospel constantly keeps in view--that men who would inherit the kingdom
which cannot be moved must serve God acceptably with reverence and godly fear.

III. We next consider WITH WHAT MIND AND IN WHAT MANNER THIS SOUND DOCTRINE IS TO BE
HEARD. Though the preacher speak never so wisely, if the hearers neglect the means of
instruction, his labour must be vain. Give attendance to reading, to exhortation, to doctrine, to
prayer. You ought to hear with serious attention, having repaired to the house of God with holy
awe, having composed your spirits by prayer, lay aside each low and earthly thought, and
earnestly devote your minds to learn the things that are profitable unto salvation. You must hear
with meekness. Come to the house of God with modest and tractable dispositions, bring along
with you the persuasion that you need frequently to be reminded of your duty. They only, who in
good and honest hearts receive the Word, keep it, and bring forth fruit. You must hear with
particular application. When you hear a vice reproved of which your conscience accuses you,
apply the reproof to yourselves, O my soul, thou art the man. Let the instructions which you
hear be carefully laid up in your hearts, and reduced to practice in your lives. You must be
doers of the Word and not hearers only. Religion is not an empty amusement or an airy
speculation; it is the science of holiness, a practical art, a guide and director of human life. Make
your prayer before the Lord your God, that you may understand His truth; God alone can seal
the instructions you may receive. Whoever may plant, it is God that giveth the increase. Ask, in
faith, wisdom from above, and God, who giveth to all men liberally and upbraideth not, will
give it you. (L. Adamson, D. D.)
The ministers directory

I. HE SHOULD BE A PREACHER. Speak.

II. HE SHOULD BE HIMSELF. Thou.

III. HE SHOULD BE A STUDENT. Sound doctrine.

IV. HE SHOULD BE PRACTICAL. The things which become. (F. Wagstaff.)

Lessons for hearers

Hearers are hence taught sundry duties. As
1. To desire only this wholesome food that their souls may be well liking, laying aside their
itching ears, which hunt after novelties, for the ministry is not appointed to beat the ear
as music, but to sink into the soul as the food and medicine of it, by becoming the means
and rule of life. Athenian hearing is the cause of Athenian preaching, and the diseases
running upon such hearers showeth the curse of God on them, who with contempt of the
manna from heaven, with the onions, garlic, and flesh of Egypt; these things they have
upon their desire, and with them more than they desire, for they rot even between their
teeth.
2. To receive the wholesome doctrine, as for the body we receive wholesome food what
soever it be, or from whomsoever; let it be bitter sometimes, or seem too salt, yet if it be
wholesome hunger findeth it savoury; no man but will strive to receive a bitter potion to
restore his body out of any weakness to soundness; and yet who is it that will suffer a
wholesome reproof to the recovery of soundness to the soul? and others stand so much
upon toothsomeness of their meat, and must know their cooks so well, that before they
can be resolved in these two, the plausibleness of the doctrine and the friendliness of the
person, their souls are well nigh starved to death. Hence is it that we hear so many
complaints. Oh, saith one, be seeketh not the goodwill of his hearers, nor casteth to
please them; he is of a tart and bitter spirit; he seeketh to wound and gall, but he healeth
nor suppleth not. But what preacheth he, whether any errors or the pure doctrine of
God? No, say they, we cannot except against his doctrine. True, for they never trouble
themselves so far as to examine it by the Word or themselves by it. But then, say I, is it
the Word of God thou hearest, and the truth by thine own confession? Why dost thou
then not tremble at that Word?
3. Hearers must hold wholesome doctrine when they have received it (2Ti 3:14). Continue in
the things thou hast received; buy the truth, but sell it not, and bind it fast upon their
hearts. And good reason, for if the meat be never so wholesome, if the stomach of the
soul keep it not, but it slip the memory, and is not by meditation digested, the soul is as
surely diseased as is the body when no sustenance will stay to strengthen it.
4. Hearers must so desire, receive, and hold this wholesome food, as they may grow by it,
showing by their thriving in grace that they have wholesome meat (Psa 109:4), for as in
the body, if meat, when it is digested, send not virtue whereby the operation of it
appeareth in all the parts, the body is diseased, some obstruction or opilation hindereth
the work of it, so is the soul obstructed with the itching ear, covetous thoughts, hardness
of heart, formal worship, all which keep the soul barren and empty of grace, yea, lean
and ill-looking in the eyes of God. Seeing, therefore, the Lord hath spread His table for
us, and liberally furnished it with store of this wholesome food, let it appear in our souls,
by our strength to labour in Christian duties to which we are called, to overcome the
 temptations unto sin, to carry our victory in our strife against our own lusts. (T. Taylor,
D. D.)

Genuine morality

I. Genuine morality legislates alike for all mankind.

1. Age.
2. Sex.
3. Relationship.

II. Genuine morality reaches to the springs of the heart.

III. Genuine morality is the grand purpose of gospel teaching. (D. Thomas, D. D.)

Healthy teaching
Sound teaching, according to Paul, is not teaching that has the conventional ring, not teaching
that is divested of all freshness, originality, and stimulating force, but whatever goes to make
moral fibre, whatever tends to build up strong men and women, whatever brings a healthy
colour to the cheek, and gives life a true zest.

I. IT IS THE HEALTHY MIND ALONE THAT CAN IMPART HEALTHY TEACHING. A healthy mind is a
free and untrammeled mind; a mind that plays freely around all questions, and forms its own
unbiassed conclusions. A mind that has the clear vision of health, a mind that has the keen
appetite of health, a mind that has the unvitiated palate of health, a mind that has the hardy
courage of health, a mind that takes the world as it finds it. An independent mind, a mind that
makes its own observations, draws its own inferences, is not a mere servile echo of other minds.

II. HEALTHY TEACHING IS THAT WHICH IS HEALTHFUL IN ITS EFFECTS. Bad food cannot build up
a robust frame. I will imagine that a mother has a puling, pining infant to rear. There is a
question between divers kinds of diet. One authority says: You ought to use mine, because it
has the correct label on it, and is done up in the proper regulation tins. But the mother says: I
have tried it, and the child starved upon it. But it has all the requisite chemical constituents in
their due proportions. It must have been the native perversity of the child which prevented its
thriving. It is the recognised thing, endorsed and recommended by the entire faculty. I cannot
help that, says the mother; labels or no labels, tins or no tins, faculty or no faculty, all I know is
that I have tried that food, and that if I had gone on with it, my child would have been dead by
this time. And then she is induced, by some old wife, perhaps, to try another preparation,
natural and simple, nobodys patent, with no label or endorsement whatever. But, lo, and
behold! the child grows fat and plump, the hue of health comes gradually to its cheeks, and it
weighs heavier every day! But this is not an accredited compound. The great authorities on diet
have not prescribed it. It cannot be wholesome. Once more the mother retorts: No matter. My
child is alive and well. Now, that is the true test to apply to religious teaching. What sort of men
and women does it make? Sound doctrine is that which produces a healthy, spiritual life,
which builds up character. (J. Halsey.)

Wholesome doctrine must be applied to the several ages and conditions of

men
Every faithful minister must fit and apply his doctrine to the several ages, conditions, and
occasions of his people, that every man and woman, young and old, superior and inferior, may
know not only what is lawful, but what is most expedient and beseeming our age, place, and
condition of life. It is true that all virtues in general are commanded, as all vices in general are
forbidden, to all persons, of what sex or estate soever; yet there be some special virtues which
are more shining ornaments in some age and condition than others, as in young men staidness
and discretion are special beauties, but are not (if wanting) such blemishes in their years, as in
old men, because of their observation and experience. So there be some special vices (though all
are to strive against all) which are fouler spots and stains to some ages than to others, and some
to which men and women are more subject by reason of their age or sex, as youth to headiness
and rashness; old age to testiness, frowardness, covetousness, etc.; women to curiosity,
loquacity, etc., against all which the man of God must in special furnish and arm his people,
instantly striving to root out such noisome weeds as of their own accord appear out of the earthy
hearts of men, as also to plant the contrary graces in their stead. Examples of this practice we
meet withal everywhere in the Epistles. Paul, in divers of his Epistles, as to the Colossians, but
especially to the Ephesians, describeth in particular the duties of wives, husbands, children,
fathers, servants, masters (see Eph 5:6). Peter, in the second and third chapters, is as large in
the distinct offices of subjects, wives, husbands, servants. And from this practice the apostle
John dissenteth not (1Jn 2:12), where he giveth his reasons why he writeth to fathers, to babes,
to old men, and to young men. Besides these examples are sundry weighty reasons to enforce
the doctrine.
1. As first, the faithfulness of a wise steward herein appeareth, namely, in distributing to
every one of his masters family their own portion of meat in due season (Luk 12:42).
2. To this purpose is the Word fitted, to make every man ready and absolute to every good
work; and thus the wisdom of God is made to shine to all eyes, who can behold such a
perfect rule of direction in faith and manners.
3. Well knew our apostle, with the other men of God, that general doctrines (though never
so wholesome) little prevail, are but cold, and touch not men to the quick, without
particular application to their several necessities; till Peter come to say, You have
crucified the Lord of glory, we read of no pricking of their hearts. (T. Taylor, D. D.)

Dealing with individuals

Richard Baxter adopted the method of individual dealing with the parishioners of
Kidderminster, bringing them to his house and taking them apart one by one. He tells us that,
because of it, he had reason to believe that more than a third of the grown up inhabitants of the
place were converted to God. The late Mr. Grant of Arndilly was so intent upon this habit of
individual intercourse that in three months he had dealt with fifteen hundred souls, while the
refrain of all his letters, as Mrs. Gordon says, was always this, Speak a word for Jesus.

TIT 2:2
That the aged men be sober
The temptations and duties of old men

I. Sins to be avoided.
1. Indulgence in wine.
2. Irreverence.
3. Folly, Temperate here is really prudent, sound minded.
 II. Virtues to be cherished.
1. Stability.
2. Love.
3. Patience. (F. Wagstaff.)

The duty of old men

Our apostle exempteth not old men from being subject to the doctrine of God because of their
age, but rather sendeth them first to school, notwithstanding all that knowledge and experience
which they might pretend (1Jn 2:13). For Gods school is as well for old as for young, in which
men are not only to be initiated in the principles of religion, but also to be led forward unto
perfection of wisdom; and seeing no man can attain in this life unto perfection, therefore every
man is still to press forward, and to wax old daily learning something. And there is great reason
that as old men must first be instructed by Titus, so they should be the first in learning their
duty.
1. First, in regard of example, for their presidence prevaileth much, and would be a great
inducement to the younger, who need all encouragements in the ways of God, which
example not being generally given by oar elder men, besides that they entangle
themselves in the sins of the younger, we cannot marvel at the licentiousness of our
youth.
2. The honour of their age, yea, the ornament and crown of their years, is to be sound in the
ways of righteousness, that is, in a life led holily and justly, which two can never be found
but in a heart submitted to the Word of God, the rule of both.
3. Whereas old men are delighted with relations of idle antiquities, and things formerly
passed as long as they can recall, the Holy Ghost recalleth them from such unfruitful
spending of their time, and showeth them that Christ and His doctrine, both of them
being from the beginning, are most ancient, and consequently the knowledge and
remembrance of Him is a matter best beseeming them; to have their senses and tongues
exercised herein should be the delight of their age; to be conversant in the holy exercises
which witness of Him should be their chief business, as old Hannah went not out of the
Temple, and old Simeon waited there to see his salvation.
4. Their time by the course of nature cannot be long to fit themselves to heaven, and
therefore they had not need slack any opportunity which might hasten them thither. (T.
Taylor, D. D.)

Suitable characteristics for the aged

Sobriety in all things is the peculiar character befitting age. Hasty, impulsive, intemperate
speech, frivolous gaiety, thoughtless indulgence, are hateful in the old. The Christian elders
should at least aim to possess the virtue without which hoary hair would be a disgrace rather
than a crown of glory. They are not only to be sober, but grave and discreet, terms which
nobly pourtray and illustrate the highest characteristics and the truest consecration of age,
Age should fly concourse, cover in retreat
Defects of judgment, and the will subdue;
Walk thoughtful on the silent, solemn shore
Of the vast ocean it must sail so soon.
Healthy, or sound, must they be in respect to their faith, love, and patient endurance. The
apostle, in his earliest Epistle (1Th 1:3), congratulated that Church on work of theirs which
originated in faith, on labour unto weariness which was dictated by love, and on patient
endurance which was born of Christian hope. In writing to the Corinthians (1Co 13:13), he
says, Now abideth faith, hope, love. The Lord, from His throne of glory, addressed the
Ephesian Church (Rev 2:2) thus: I know thy works, thy labour unto weariness, and thy patient
endurance. The passages throw light upon each other. Occasionally hope, the child of faith,
the source of patience, the secret of peace, and the wellspring of joy, is substituted by the apostle
for one or other of the emotions with which it is so closely associated, either as antecedent or
consequent. But, making allowance for this characteristic touch, it is profoundly interesting to
trace in this--one of the latest of the Pauline Epistles--the vibration of a note struck by him in his
earliest; an argument of no small weight in determining the authenticity of the Pastoral Epistles.
Paul would have Titus cultivate among the aged men of Crete the root principles out of which all
holy living proceeds. The peculiarity of the Pastoral Epistles--reference, i.e., to the being sound
or healthy in these respects--suggests the possibility that faith may be under mined or
perverted; that love may become irregular, sentimental, partisan, or hysterical; and that
patience may degenerate into listlessness, obstinacy, or stoicism, if it be not fed at the
fountains of Christian hope. Does not the reference here to the causes and sources of holy
living, rather than to those effects of them on which he had enlarged when writing to the
Thessalonians (1Th 1:3), suggest to us that the longer St. Paul lived, he more and more acquired
the habit of putting confidence in Christian principles and sound motives? (H. R. Reynolds, D.
D.)

Behaviour suitable for the aged

He that hath received much must bring forth much fruit, as the servant that had five talents
committed unto him gained five other talents. So old men must be grave and sober, and carry a
majesty in their countenance, that they may after a sort resemble the majesty of God. As gravity
and sobriety agreeth to every age, so most especially to the elder age, contrary to which is
lightness, lasciviousness, and waywardness, which make them not honourable, but odious, not
to be reverenced, but to be despised in the eyes of the younger sort. Let them adorn their years
with those virtues which the apostle nameth. If they be careful to express these things which
become wholesome doctrine, they shall manifestly show that their living so in the world hath not
been in vain; but honour is not seemly for a fool. The wise man saith, The beauty of the young
men is their strength, and the glory of the aged is the greyheaded, that is, wisdom, counsel,
experience, whereby they are more adorned than the young man is beautified by his bodily
strength. For the ornaments of the mind are to be preferred before the properties of the body.
Again, they must be examples of a godly life and holy conversation, that youth may stand in fear
to commit any indecent and unseemly thing in their presence. Thus Job saith of himself (chap
29), When I went out of the gate, the young men saw me, and hid themselves. But when the
elder sort are ringleaders and examples of an evil and corrupt life, there is more gravity on their
heads than piety in their hearts; in their white hairs than in their behaviour; and so the crown of
honour is taken from them, and they are justly condemned, despised, and reproached of those of
whom they should be honoured. For we may see old men so hardened in wickedness, that if a
man would find whole heaps of wickedness, he need seek no farther but to them. We are all to
honour the grey head and to magnify old age, for (as Solomon saith) Age is a crown of glory
when it is found in the way of righteousness, whereby he meaneth that old age, seasoned with a
godly life and upright, bringeth with it as great glory as a crown on the head and a sceptre in the
hand doth unto a king, and therefore such old men are greatly to be reverenced and highly to be
esteemed. But many, except they should be honoured for their ignorance, superstition,
frowardness, maliciousness, waywardness, covetousness, drunkenness, licentiousness, and self-
will, there is nothing else to be found in them, to be learned of them, to be gathered from them.
By these foul enormities they bring themselves into contempt, and bring shame and reproach
upon their own heads, so that no man defameth and dishonoureth them so much as themselves.
Surely, if young men misbehave and misgovern themselves, they are not to be excused, but to be
reproved, because they ought to order their lives aright, and remember their Creator in the days
of their youth, and not deserve to be evil spoken or reported of; but old folks are doubly worthy
of the shame that men do them, if they be not honoured for their virtues. They should learn by
their long life and old age to grow in the knowledge of God and His Son Jesus Christ, to hate sin,
to delight in righteousness, and daily to die unto the world. (W. Attersoll.)

The theological use of old age

One of the uses of the aged is to keep our theology sweet. I should be very much afraid for
evangelical doctrine if there were none but young men in the Church. Youth loves to speculate.
Old age loves to rest in ascertained realities. Youth is destructive. You have seen a boy when he
has got a gun. He goes popping at everything--sparrows, cats, barn doors. He can hardly resist
levelling even at his own father. So, when a young man becomes conscious of the possession of
reason, he is for exercising it upon everything. Nothing is so sacred as to be beyond the reach of
this destructive weapon, and truths are often in danger of being swept away along with the
falsities. But, on the other hand, old age is proverbially conservative, and so the needful
counteractive is supplied. A man may have gone very wide in his young days, but, as a rule, he
comes round again to the old starting point--comes home to the old centre when he is verging
upon threescore years and ten. A soul that is consciously on the brink of eternity cannot do with
the shallow fallacies that once passed muster as excellent substitutes for the old faith. It finds
that, after all, the old gospel is the thing it wants. The late learned Dr. Duncan said to a student,
I do not forbid you to speculate. I like speculation. I have speculated a great deal during my life,
but now that I am turning an old man, I am in love with the facts. Then he added in a quasi-
humorous tone, Now that Im an auld man, I have just come back to the theology of the old
wives and the bairns. I like that. This is a useful element in the Church. Thank God for the aged
and for their tenacious grasp of the essential verities of the gospel. (J. Halsey.)

If age be blended with naughtiness, the older the worse

An old river without water quencheth not our thirst. An old friend that hath lost his honesty is
worse than an old picture that hath lost its colour. Old wine no man commends; when it is
turned to vinegar, let them take it that like it. An old house is no safe harbour when it is ready to
fall on the inhabiters head. An old man that hath lost his experience is like a boulter; much good
flour hath gone through it, but there is nothing left in it but bran. (T. Adams.)

Temperate
The limit of law and reason
Notice the frequent occurrence of a single epithet which may almost be said to characterise
Christian behaviour, as St. Paul, in his later days, came to conceive of it. The repetition of the
word I mean is veiled from readers of the Authorised Version by variations in the rendering of it.
In one form or another it really occurs in these verses four times. First, old men are to be
temperate: that is its first occurrence. Then, elderly females are to teach the young wives to be
sober, another use of the same word. Next, the younger women are to be discreet, the same
word. Finally, it is the solitary requirement for young men that they be sober minded, where
once more the same word is retained. What is this moral quality which Paul felt it to be so
necessary to enforce upon every age and on both sexes? It denotes that moral health which
results from a complete mastery over the passions and desires, so that, in Archbishop Trenchs
words, they receive no further allowance than that which the law and the right reason admit
and approve. Self-control would probably come as near the idea as any single word we can
employ. But it includes such moral sanity or wisdom of character as is only to be attained
through the habitual control of the reason over loose, illicit, or excessive desires of every kind. It
is by no means to be wondered at that St. Paul should have laid much emphasis on this virtue.
Heathen society in its later periods was remarkable for the weakening of self-control. Self-
indulgence became at once its danger and its disgrace. When religion came to be thoroughly
divorced from ethics, no curb remained strong enough to restrain the bulk of men either from
angry passion or from sensual gratification. Against this tendency of the later classical period
philosophers and moralists were never weary of inveighing. The very word which St. Paul here
uses was with them the technical name for a cardinal virtue, the praises of which, as the fairest
of the gifts of the gods, they were always sounding. But the foolish excess which heathen
religion had failed to check defied heathen philosophy too. The time had come for Christianity to
try its hand. The task was a hard one. I have no doubt Paul beheld with anxiety the growing
inroads which, before his death, the loose and reckless habits of his age had begun to make even
upon those little sheltered companies that had sought a new refuge beneath the Cross. In these
latest writings he reiterates the warning to be sober minded with no less urgency than Plato or
Aristotle. We may well thank God that he based the admonition on more prevailing pleas. It took
a long time for Christianity to lay the foundations of a manlier and purer society; but it did so in
the end. The old civilisation was past remedy and perished. Into the new, which should take its
place, the gospel inspired a nobler temper. The restored authority of Divine law and the awful
sense of the evil of sin, which were the Churchs inheritance from Judaism, the value of personal
purity which it learned at the Cross, the new conception of sanctity which Christ created, the
hopes and dreads of the hereafter: these things trained our modern nations in their youth to a
reverential sobriety of character, an awe for what is holy, and a temperate enjoyment of sensual
delights, such as had utterly disappeared from the Greco-Roman world. It is for us to take heed,
lest, amid the growth of wealth, the cheapening of luxuries, and the revolt against restraining
authority which distinguish our own age, we should forfeit, before we are aware of it, some of
that chastened decorous simplicity and manly self-control which lies so near the base of a noble
Christian character, and which has been one of the gospels choicest gifts to human society. (J.
O. Dykes, D. D.)

TIT 2:3-5
The aged women
The dangers and duties of women

I. WOMEN HAVE PECULIAR DANGERS ACCORDING TO THEIR AGE. The older ones are tempted to
seek the excitement of stimulants, or of slander; the younger ones to instability of affection, to
impurity of life, or other inconsistency of conduct.

II. WOMEN HAVE DUTIES PECULIAR TO THEIR AGE. The younger have duties of obedience; the
middle-aged have the cares of home life; the aged have the instruction of the younger. (F.
Wagstaff)

Religious home life

I. True religion is the foundation of home happiness.

II. True religion is the secret of domestic prosperity.

 III. True religion at home can alone insure the esteem and respect of those abroad. (F.
Wagstaff)

Apostolic advice to the aged women

The gospel revealed the lofty destiny of woman, and it is not surprising that St. Paul should
continue his advice to Titus thus: Enjoin that the aged women in like manner, should preserve
in their demeanour holy propriety. As Jerome has it, Their gait and motion, their countenance,
their speech, and their silence, should exhibit a certain dignity of sacred decorum. The very
word seems to convey the fine thought that there is a consecration, a sacerdotal eminence and
sanctity, possible and even normal, in the life of woman. The aged woman should have in her
looks and ways something better than the garment of the priest or the aureole of the saint. It is
fitting and seemly that she should. The apostle adds a grim touch after this hint of saintly
sacerdotal beauty. He knew the temptation of old women of both sexes to be censorious,
blundering, and self-indulgent, and so he adds, Let them not be slanderous, nor enslaved by
much wine. They are, moreover, to be mistresses of honour, capable of beautifully
instructing by their word and example those who look up to them for counsel. (H. R. Reynolds,
D. D.)

Holiness consists of little duties

Did a holy life consist of one or two noble deeds--some signal specimens of doing, or
enduring, or suffering--we might account for the failure, or reckon it small dishonour to turn
back in such a conflict, But a holy life is made up of small things of the hour, and not the great
things of the age, that fill up a life like that of Paul or John, like that of Rutherford, or Brainerd,
or Martyn. The avoidance of little evils, little sins, little inconsistencies, little weaknesses, little
follies, little indiscretions and imprudences, little foibles, little indulgences of self, little bits of
coveteousness and penuriousness, little exhibitions of worldliness and gaiety, little indifferences
to the feelings or wishes of others: the avoidance of such little things as these goes far to make
up at least the negative beauty of holy life. And then attention to little duties of the day and hour
in public transactions, or private dealings, or family arrangements; to little words, and looks,
and tones; little self-denials and self-restraints and self-forgetfulness: these are the active
developments of holy life, the rich and Divine mosaics of which it is composed. What makes yon
green hill so beautiful? blot the outstanding peak or stately elm, but the bright sward which
clothes its slopes, composed of innumerable blades of slender grass. It is of small things that a
great life is made up; and he who will acknowledge no life as great, save that which is built up of
great things, will find little in Bible character to admire or copy.
The bloom of the aged
A good woman never grows old. Years may pass over her head, but if benevolence and virtue
dwell in her heart, she is as cheerful as when the spring of life first opened to her view. When we
look upon a good woman we never think of her age; she looks as charming as when the rose of
youth first bloomed on her cheek. That rose has not faded yet; it will never fade. In her
neighbourhood she is the friend and benefactor. Who does not respect and love the woman who
has passed her days in acts of kindness and mercy--who has been the friend of man and God--
whose whole life has been a scene of kindness and love and devotion to truth? We repeat, such a
woman cannot grow old. She will always be fresh and buoyant in spirit and active in humble
deeds of mercy and benevolence. If the young lady desires to retain the bloom and beauty of
youth, let her not yield to the sway of fashion and folly; let her love truth and virtue, and to the
close of life she will retain those feelings which now make life appear a garden of sweets, ever
fresh and ever new. (Great Thoughts.)
 Not false accusers.
Rules to avoid false accusing
1. Look to thine own calling and the necessary duties of it, that so following thine own
plough, thou mayest have no leisure to intermeddle in other mens affairs: busy bodies
and prattlers are joined by the apostle.
2. Beware of envy, which is still hatching and inventing evil: the saying is true, Malice never
spake well, but is suspicious, and depraving the best persons and practices, and is one of
the greatest enemies of truth, in which Gods image chiefly consisteth.
3. Learn to esteem the good name of thy brother, the next thing to his life, considering the
truth of that homely speech, that he that wanteth a good name is half hanged; and there
is great reason that those who would have their names tendered by others should tender
the good name of others, doing as they would be done unto, which is the golden rule of
all equity.
4. In receiving reports excuse parties absent as far as well we can, as also facts done, so far
as they may be well interpreted; and where we cannot do so to advise the reporter to look
well unto and consider himself. (T. Taylor, D. D.)

False accusation
Often are the most painful wrongs inflicted through the medium of covert inuendoes and
malignant insinuations. Half of a fact is a whole falsehood. He who gives the truth a false
colouring by a false manner of telling it is the worst of liars. Such was Doeg in his testimony
against the priests. He stated the facts in the case, but gave them such an artful interpretation as
to impart to them the aspect and influence of the most flagrant falsehoods. It was through the
same mode of procedure that our Lord was condemned. A perverse misconstruction was given
to His words, so that what was spoken in loyalty to the highest truth, was transformed into
treason worthy of death. (E. L. Magoon.)

That they may teach the young women

The education of young women
The young women are mentioned here as under the teaching and authority of the aged. What
now are some of the first elements which Paul insists on in the education of a Christian family?
He omits many things which one would have supposed to stand high in the list of young ladies
accomplishments; for example, music, dancing, and the art of binding themselves into the shape
of sand glasses. Perhaps the apostle thought them sufficiently advanced in such acquirements,
and that therefore he might pass them over in silence. He insists, however, that these aged
governesses shall teach the following great elementary principles.
1. That the young woman be sober, wise, of a sound mind, prudent and discreet members of
the Church of Christ. The first element, then, in the education of your daughters is
wisdom or prudence; and if you begin anywhere else with them, you begin at the wrong
end. This wisdom or prudence is not easily defined, but it will appear in the entire
character and conduct of their future life; it will enable them to avoid the snares which
the ungodly lay for them, and conduct themselves in a manner worthy of the name and
the religion of their Redeemer. This prudence is opposed to rashness, enthusiasm, and
impulsive resolutions, to which the young mind, and especially the young female mind, is
naturally inclined.
2. Then secondly, they are to love their husbands, for without this the house will become a
pandemonium, and profligacy and impurity fill the land. Their love to their husbands
 should be ardent and unchangeable, yielding neither to the seduction of strangers nor to
the husbands coldness and neglect at home.
3. To love their children. It may be asked, Is not this love natural? and if so, where is the
necessity for teaching it? I answer, bad habits in society can eradicate many of the
principles of our nature, and make us more degraded and unfeeling than the brutes.
Edmund Burke relates that J.J. Rousseau would not keep his children in his house, but
sent them to be brought up in an hospital; and then remarks, that bears love their
young, and lick them into shape, but bears are not philosophers. In India the natural
love of our offspring was conquered by the tyranny of a terrible custom, and millions of
female infants were destroyed in infancy by the mothers hands! Is the murder of infants
altogether unheard of among us? Are there no Foundling hospitals within the bounds of
Christendom? Then remember that the Isle of Crete was one of the wickedest places in
the world, and the inhabitants mere heathen, and you shall see the force of the
exhortation to love their children. It is an awful fact, which I first heard of in
Hamburgh, that in the continental cities there is a class of old wives, real old devils, who
are called child murderesses, and whose office it is to save the mother and destroy the
child! In this way myriads of innocent infants are sacrificed, and no eye but the eye of
God, the mother, and the murderess, ever knows anything about it!
4. They are to be discreet, which is the same as sober, mentioned in the fourth verse; chaste,
viz., placing all their happiness in their husbands and families alone; keepers at home,
that they may attend to the affairs of the household, and be an example to their children.
It is not the duty of a married woman with a family to engage much in public business,
even though it should be of the most important kind. Her place is the family circle, and
her duty is to stay at home. We may say the same of much visiting. It is impossible to gad
about and take care of the family at the same time; and as to the mother handing over
her children to the care of servants, and then giving herself little or no concern about
them, I say with Edmund Burke that such conduct would be a slander on the instinct of
the brutes!
5. Good; they are to be good wives, faithful and diligent in their household duties. Good is a
very expressive word, and is used to denote the highest excellence (Act 11:24). Good
(from which our word God comes, the Good One) I take in its most general acceptation
to signify the disposition to bless; it is the fountain of kindness within, from which love,
mercy, and all gentle and kind actions flow; obedient to their own husbands, that the
Word of God be not blasphemed. The great duty of the wife is obedience, and in this she
is a type of the Churchs obedience and submission to Christ. Love is common to both,
though the natural order is that his should go before and hers follow after, as in the case
of Christ and the Church; then obedience is her special duty, even as protection and
defence are his. The command, probably, has a special reference to wives who were
united to unbelieving or heathen husbands, and teaches that grace never delivers us from
the obligations of nature--they are, though believing, to be obedient to their husbands
though unbelieving, and the husband, though unbelieving, is bound to love, support, and
protect his wife, though she is a believer in the gospel. (W. Graham, D. D.)

Pastoral dealings with young women

A delicate tact may be observed in St. Pauls management of the younger women. To them he
does not bid Titus address himself at all. Although he thinks of them as already married, yet the
admonitions of the pastor are to pass, as it were, through the lips of the senior matrons. Some of
these may have been official deaconesses (like Phoebe at Cenchraea), but this is by no means
essential to the spirit of his instructions. Whether officially set apart to minister among her own
sex, as was the salutary habit of the early Church, or not, it is in the privacy of the home, or the
retired gathering for prayer and female industry, that the wholesome influence of a Christian
matron of experience and weight of character may most advantageously be exerted. And it is
through the familiar intercourse of such mothers in Israel with their younger sisters that a
Christian minister can most suitably and safely reach the maidens and young housewives of his
flock. So at least St. Paul judged. The homely housewifely virtues which are here specified do
seem to be best taught by female lips. In seven particulars has this unmarried old man
succeeded in covering the circle of a young wifes duties. Her devotion to husband and babes,
her discipline of herself into suitable decorum, her womanly purity, her household industry, her
benign sweetness of temper, her due deference to her husband: such are the graces by which
within her gracious realm of home the youthful matron is to glorify her Saviour and her God.
What a surprising elevation did the gospel confer on woman at its first promulgation! The
sudden discovery that in Christ Jesus there is neither male nor female might have a tendency
at the first to relax somewhat those restraints which sex and marriage impose on woman; but, if
the wholesome influence Paul desired could be exerted by matrons of maturer character, it is
plain that so far from the Christian wife giving her husband (heathen though he might still be)
any cause to speak ill of her new faith--her chastity, her meekness, her diligence, her obedience,
would be certain to recommend the gospel in which her soul had found the secret of a behaviour
so gracious and so beautiful. (J. O. Dykes, D. D.)

A husband endeared
I am thankful to the Nihilists for one thing, says the Czarina. They have made me love my
husband dearly. Our home life has become so different since I began to look on him as though
he were under sentence of death. You cant think how deeply his menaced state attaches me to
him.
A heartless mother reproved by a sparrow
Down in a London slum there lived a working man, his wife, and four children, all wretched
and miserable through drink. The drunken wife one evening, wandering about in misery, saw a
sparrow pick up a crumb and carry it to her young in her nest. The poor woman turned pale,
trembled for a moment, and burst into tears. The day of repentance had come to her. Oh! she
exclaimed, that sparrow feeds her young birds, and I neglect my young children. And what for?
Drink. Nothing but drink! And she wrung her hands and wept. Then she arose and went home
to pray. She cried unto God in her distress and He sent His message of forgiveness to her soul.
Then her face wore a new beauty, and her husband and family looked wonderingly upon her.
She kissed them all, one by one, and told them how she had become changed. The husband,
under his wifes teaching, became a Christian, and a happy home, with comfort, peace, and
plenty, soon followed. (G. W. McCree.)

A faithful wife
There is nothing upon this earth that can compare with the faithful attachment of a wife; no
creature who for the object of her love is so indomitable, so persevering, so ready to suffer and to
die. Under the most depressing circumstances, a womans weakness becomes mighty power; her
timidity becomes fearless courage; all her shrinking and sinking passes away; and her spirit
acquires the firmness of marble--adamantine firmness--when circumstances drive her to put
forth all her energies under the inspiration of her affections. (D. Webster.)

Influence of a good wife

Oftentimes I have seen a tall ship glide by against the tide as if drawn by some invisible bow
line, with a hundred strong arms pulling it. Her sails unfilled, her streamers were drooping, she
had neither side wheel nor stern wheel; still she moved on, stately, in serene triumph, as with
her own life. But I knew that on the other side of the ship, hidden beneath the great bulk that
swam so majestically, there was a little toilsome steam tug, with a heart of fire and arms of iron,
that was tugging it bravely on; and I knew that if the little steam tug untwined her arms, and left
the ship, it would wallow, and roll about, and drift hither and thither, and go off with the
refluent tide, no man knows whither. And so I have known more than one genius, high-decked,
full-freighted, idle-sailed, gay-pennoned, who, but for the bare, toiling arms and brave, warm-
beating heart of the faithful little wife that nestles close to him, so that no wind or wave could
part them, would have gone down with the stream, and have been heard of no more.
Early Christian women
What women these Christians have! exclaimed the heathen rhetorician Libanius, on hearing
about Anthusa, the mother of John Chrysostom, the famous golden-mouthed preacher of the
gospel at Constantinople in the fourth century. Anthusa, at the early age of twenty, lost her
husband, and thenceforward devoted herself wholly to the education of her son, refusing all
offers of further marriage. Her intelligence and piety moulded the boys character and shaped
the destiny of the man, who, in his subsequent position of eminence, never forgot what he owed
to maternal influence. Hence, it would be no overstrained assertion to say that we owe those rich
homilies of Chrysostom, of which interpreters of Scriptures still make great use, to the mind and
heart of Anthusa.
Anothers love
The intensity of maternal affection was illustrated in the observation of a little boy, who, after
reading Bunyans Pilgrims Progress, asked his mother which of the characters she liked best.
She replied, Christian, of course: he is the hero of the story. The dear child responded,
Mother, I like Christiana best, because, when Christian set out on his pilgrimage, he went
alone; but, when Christiana started, she took the children with her.
Christianity at home
I have no faith in that woman who talks of grace and glory abroad, and uses no soap at home.
Let the buttons be on the shirts, let the childrens socks be mended, let the roast mutton be done
to a turn, let the house be as neat as a new pin, and the home be as happy as home can be; and
then, when the cannon balls, and the marbles, and the shots, and even the grains of sand, are all
in the box, even then there will be room for those little deeds of love and faith which, in my
Masters name, I seek of you who love His appearing. Serve God by doing common actions in a
heavenly spirit, and then, if your daily calling only leaves you cracks and crevices of time, fill
them up with holy service. (C. H. Spurgeon.)

True marriage
Husband, in our old Saxon speech meant houseband--the stay of the house; and a wife should
be a help meet for the husband. She should be a keeper at home. Phidias, when he depicted a
woman, made her to sit under a snail shell, this signifying, that like the snail she should never be
far away from her home. (J. G. Pilkington.)

Discreet
Discretion
A virtue before required both in the minister (Tit 1:8), and in elder men (Tit 2:2), and now in
younger women, being a grace requisite for all estates, ages, sexes, and conditions of life;
requiring that the reins of affections be subjected unto reason, and moderated by judgment, not
suffering a thought to be entertained and settled in the mind which is not first warranted in the
Word, without which, if the reins be slacked but a little, the mind is suddenly vanquished, taken,
and lead captive of manifold lusts. This grace, then, is the watchman and moderator of the mind,
keeping and guarding it from pleasures altogether unlawful, and in lawful curbing and cutting
off excess and abuse. It watcheth also over the affections of the heart and actions of the life,
resisting all light behaviour, all childish carriage, all unquiet and troublesome passions, such as
are suspicions, jealousies, which are the fuels and firebrands of much mischief; and the
distempers of flashing anger, rage, and unjust vexation. It suffereth not undutifulness to the
husband, unnaturalness towards the children, unmercifulness towards servants, untowardness
in her own duties, unthankful meddling with other folks affairs. It is a procurer and preservative
of many graces, a bond of her own and others peace, a settler of the comfort of her life, an
ornament of her head, and of her house; which once let her to be disrobed of, she may bid
farewell to her familys welfare; for let any vile affection bear sway but for a little while, as of
anger, impatience, excessive grief, intemperance, or any such, how is the whole house in a kind
of tumult! which as a commonwealth in the commotion and rising of some one rebel, cannot be
composed and settled till the rebel be subdued; which they find too true who in their match were
left unto themselves, to make choice of such as wanted then, and yet bare not attained with the
fear of God the practice of this virtue. (T. Taylor, D. D.)

Keepers at home
Home the place for women
Not that a woman is never to be found without her house over her head, for many necessary
and just occasions call her often abroad, namely
1. As a Christian, the public duties of piety and Gods worship; as also more private duties of
love, and works of mercy in visiting and helping the sick and poor.
2. As a wife, both with her husband when he shall require her, and without him for the
necessary provision of the household--and such like. But the thing here condemned is
the affection of gadding at any or all hours, with disposition of hearing or telling news, or
affecting merriments, company, expense or excess, accounting the house rather a prison
than a home, and so easily forsaking it without all just occasion.
And justly is this course condemned, for
1. This is a forsaking and flying for the time out of the calling wherein they ought to abide,
for their calling is commonly within doors to keep the household in good order, and
therefore for them to wander from their own place, is as if a bird should wander from her
own nest.
2. This were the highway to become busybodies, for what other more weighty matters call
them out of their calling, but to prattle of persons and actions which concern them not?
Whence the apostle (1Ti 5:13) coupleth these two together, they are idle, and busybodies;
which if any wonder how they can be reconciled, thus they are easily: those that are idle
in their own duties are busybodies in other mens; and these busybodies have two special
marks to be known by to themselves and others, namely, their open ears and their loose
tongues.
3. The Holy Ghost maketh this a note of an whorish woman, she is everywhere but where
she should be, sometimes gadding in the streets with Thamar, sometimes in the fields
with Dinah, sometimes without at her door, sometimes at her stall, but her feet cannot
abide in her house: and if against her will her body be within doors, her heart and senses
will be without. Jezebel must be gazing out of the window: whereas if the angel ask
where Sarah is, answer will be made, she is in her tent; and the daughters of Sarah will
be in their tents, not in the taverns, nor straggling so far abroad but that their husbands
can readily answer where they be.
4. What desperate and unavoidable evils do they (and justly) lay themselves open unto, who
make no bones of violating the commandment of God? how doth Satan watch all
 advantages to take them when they are out of their ways? and how easily doth he prevail
against them when they have plucked themselves from under Gods protection? Dinah
was no sooner assaulted than overcome in her wandering; and Eve no sooner absent
from Adam than set upon, and no sooner set upon, than vanquished. (T. Taylor, D. D.)

A worker at home
Here is a note written by Mrs. Garfield to her husband some years ago, and originally
designed for no eye but his. It may be helpful to many others whose lot is hard work:--I am glad
to tell that, out of all the toil and disappointments of the summer just ended, I have risen up to a
victory; that silence of thought since you have been away has won for my spirit a triumph. I read
something like this the other day: There is no healthy thought without labour, and thought
makes the labour happy. Perhaps this is the way I have been able to climb up higher. It came to
me one morning when I was making bread. I said to myself, Here I am, compelled by inevitable
necessity to make our bread this summer. Why not consider it a pleasant occupation, and make
it so by trying to see what perfect bread I can make? It seemed like an inspiration--and the
whole of life grew brighter. The very sunshine seemed flowing down through my spirit into the
white loaves; and now I believe my table is furnished with better bread than ever before; and
this truth--old as creation--seems just now to have become fully mine, that I need not to be the
shirking slave of toil, but its regal master, making whatever I do yield its best fruits. (Christian
Age.)

Christian home life

Home is specially Teutonic, word and thing. Teutonic sentiment, we know, from very early
times, was proud, elevated, even austere, in regard to the family and the relations of the sexes.
This nobleness of heathenism Christianity consecrated and transformed into all the beautiful
shapes of household piety, household affection, household purity. The life of home has become
the great possession, the great delight, the great social achievement of our race. The absence of
this taste for the quiet and unexcited life of home is a formidable symptom in portions of our
race across the Atlantic. And when home life with its sanctities, its simplicity, its calm and deep
joys and sorrows, ceases to have its charm for us in England, the greatest breakup and
catastrophe in English history will not be far off. (Dean Church.)

Obedient to their own husbands

A sermon to young wives

I. TAKE AN INTEREST IN ALL THAT CONCERNS YOUR HUSBAND. When he speaks, listen. When he
is depressed try to cheer him. When he is exultant share in his rejoicing. When he is
overwhelmed with work see if you can assist him; and certainly never, at such troubled and
anxious times, increase his burden by any domestic disorder. Luther had such a wife. She
entered into his enthusiasm. She read and prized his books. She surrounded him with the
invigorating atmosphere of true love. She helped him in his labours. Lord William Russell had
such a wife. She shared with him in all his efforts. Stood by his side in the time of his misfortune.
Acted as his secretary when on his trial. Visited him in the Tower of London, and did her best to
console him before he was beheaded. Then went back home to train her family to be worthy of
the name of so courageous a father. Flaxman, the eminent sculptor, had such a wife. When he
ventured on matrimony Sir Joshua Reynolds declared him to be a ruined man. But the future
proved the opposite. For thirty-eight years his wife did her utmost to aid him in his calling. Her
admiration of his work, and her devotion to his comfort, assisted to make him what Byron
pronounced, the best translator of Dante. Hood had such a wife. Though a woman of unusual
cultivation and literary taste, yet she yielded gracefully to the whims and fancies of her husband.
She good humouredly accepted his practical jokes, and became indispensable to his happiness.
So much so that Hood could not endure her absence from home. Without her he was restless
and impatient. Bishop Wilberforce had such a wife. She entered into his clerical duties and
responsibilities. When, after thirteen years of unalloyed comfort, she died, the life of the bishop
became tinged with sadness. Hence, referring to his wife, he once wrote, It is most sad going
home. If I went home to her it were beyond all words. The late Earl of Beaconsfield had such a
wife. When, as Benjamin Disraeli, he published Sybil, and dedicated it to the most severe of
critics--but a perfect wife, he let in a flood of light upon the character of the future countess.
And nothing could be a stronger proof of her thorough devotion to her husbands interests, than
that afforded by her conduct on one occasion when driving with him to the House of Commons.
By accident her finger was crushed in closing the carriage door. Thinking that any cry of pain
would disturb the mind of Benjamin, who was deep in the great speech he was that night to
deliver, the faithful, sympathetic wife nobly endured the agony without a single word, till her
husband was in his place in the House.

II. LET IT BE MANIFEST THAT HOME HAS THE PRECEDENCE IN YOUR THOUGHTS AND AFFECTIONS.
Hume tells us, in his history, that in the reign of Henry VIII a proclamation was issued
forbidding women to meet together for babble and talk, and directing husbands to keep their
wives in their houses. Such a proclamation gives us a sorry insight into the domestic life of our
ancestors. Society has improved since then. Still, there are now not wanting very strong
temptations to gadding about. Never were there more numerous or more attractive exhibitions
on view, never were there more frequent or more important public meetings for benevolent and
religious purposes, and never were there greater facilities for transition from spot to spot. And,
alas! there are some young wives who seem to feel it incumbent on them to be present and assist
at every gathering designed to promote some useful enterprise. The result is that home is often
neglected, the children run riot, the domestics grow careless, and the husband returns, after a
days activities and annoyances, to find, what should be a quiet refuge from the worlds turmoil,
a deserted, disorderly, cheerless spot. I ask you to remember, young woman, that a wifes true
orbit is home. In ancient Rome a high compliment was paid a queen by the epitaph, She staid at
home and spun. The ancient Greeks suggested the same feminine duty by carving Venus on a
tortoise. In ancient Boeotia, when a bride was conveyed to her husbands house the wheels of the
vehicle in which she travelled thither were burned at the doors, as an intimation that they would
not be needed again. So today in Turkey, in India, in Spanish America, and elsewhere seclusion
is the true sign of respectability. To be high bred is to be invisible. Whilst, in our own land,
though women enjoy freedom to think, and act, and speak, and are denied no rights of real and
enduring value, yet they are most trusted and loved by their husbands and families who are good
keepers of home, who make their first and foremost study the temporal and spiritual welfare of
those nearest at hand and dearest at heart. There is something quaint, however questionable, in
the observation of a clergyman who ventured to preach upon the subject of womens sphere. He
chose for his text Where is thy wife? Behold, she is in the tent. He started his discourse by the
remark: There she ought to be, and the less she is heard outside the better. I would qualify that
preachers words and say: By all means let her be heard and seen outside the tent if she have
fully and faithfully discharged her duty inside the tent. But if to be seen and heard outside she
must neglect her own household, then let her keep at home,

III. DO YOUR UTMOST TO RETAIN THE CONFIDENCE AND AFFECTION OF YOUR HUSBAND. As you
examine the magnificent monument in Hyde Park, erected in memory of the late Prince
Consort, you observe that the only figure that is represented twice is that of the celebrated
Michael Angelo. Among the painters he leans upon the chair of Raphael. Among architects and
sculptors, he is the middle of a far-famed group. And justly is he thus honoured, for his genius
was exceptionally great. But far above his fresco in the Sistine Chapel, far above his Last
Judgment, far above his cupola of St. Peters, far above his Sleeping Cupid, which Raphael
pronounced worthy of Phidias or Praxiteles, stands the sonnet to his wife. Angelo profoundly
loved and adored Vittoria Colonna. When she died he lingered by her corpse, and kissed
affectionately the clay-cold hand; his only regret afterwards being that he had not kissed her
cheeks. And why such deep and enduring affection? Because the wife elicited it, and by constant
care retained it. She impressed him with the preciousness of virtue. She elevated his thought and
inspired him to write:
For oh! how good, how beautiful, must be
The God that made so good a thing as thee.
Macaulay describes the painful scene at the death of Mary, wife of William of Orange. The
kings agony was intense. Amid scalding tears he testified to the excellency of the departed
Queen, saying to Bishop Burnet, I was the happiest man on earth, and I am the most
miserable. She had no fault--none; you knew her well but you could not know, nobody but
myself could know, her goodness. Not unworthy of notice is the homely advice given by an old
lady to her newly-married daughter, Never worry your husband. A man is like an egg, kept in
hot water a little while he may boil soft, but keep him there too long and he hardens.

IV. BE GOVERNED IN ALL YOUR RELATIONSHIPS BY TRUE RELIGION. Let the sound, safe,
significant principles of godliness guide you. Let the love of Christ constrain you in all your
household and family engagements. Do what you are called to do heartily as unto the Lord.
Remember that there is One greater, better, wiser, and more loving and loveable than your
earthly husband--One who claims and deserves all the affection of your heart, all the homage of
your mind, all the service of your life. Thy Maker is thy husband. The Lord Jesus is the
bridegroom of your soul. As a wife renounces old familiar scenes, customary engagements, and
long-known associates for her husband, so you are asked to be ready to renounce all for Jesus.
As a wife surrenders all her time, influence, and possessions to her husband, so you are asked to
make a voluntary and joyful surrender of yourself and all your belongings to Christ. As a wife
consents to share with her husband in all vicissitudes, in adversity as well as prosperity, so you
are asked to follow the Lord whithersoever He may lead, through evil and through good report,
counting it an honour to be partaker of His sufferings. As a good wife cultivates love for her
husband so that every day augments the volume of her affection, so you are asked to foster and
evince love for Christ. We have read in history how, when Edward I was wounded by a poisoned
dagger, his wife Eleanor, from the deep love she bare her husband, sucked the poisoned wound,
and so ventured her own life to save his. Such love you are asked to cultivate for Christ. If He be
wounded by the poisonous tongues of the ungodly, by reproaches, blasphemies, and
persecutions, do you learn to say, Let the reproach of Christ fall upon me--Let me suffer
rather than Jesus and His truth! (J. H. Hitchens, D. D.)

That the Word of God be not blasphemed.

The highest motive to duty
Here the great law of the family is put on the highest Christian ground. If those who profess
the gospel of Christ fail in any of these respects, it is more than possible that the blame will be
thrown upon Gods Word (cf. 1Ti 6:1). If Christians profess to be influenced by a supernaturally
strong and sacred motive, and then fail to do what lower and ordinary motives often succeed in
effecting, the world charges the failure on the lofty motive itself, and Christ bears once again the
sins of His people: He is crucified afresh and put to open shame. (H. R. Reynolds, D. D.)
 TIT 2:6
Young men likewise exhort to be sober minded
Sober mindedness

I. What it is.
1. You must be considerate and thoughtful, not rash and heedless. Take time to think; learn
to think freely--to think for yourselves, of yourselves.
2. You must be cautious and prudent, not wilful and heady. Fix rules of wisdom. Use reason
and conscience. Be diffident of your own judgment. Study Scripture.
3. You must be humble and modest, not proud and conceited. Be not above your business,
above reproof, above religion.
4. You must be temperate and self-denying, not indulgent of your appetites.
5. You must be mild and gentle, not indulgent of your passions.
6. You must be chaste and reserved, not wanton or impure.
7. You must be staid and composed, not giddy and unsettled.
8. You must be content and easy, not ambitious and aspiring.
9. You must be grave and serious, not vain and frothy.

II. Considerations to enforce this exhortation.

1. You are reasonable creatures.
2. You are sinners before God.
3. You are setting out in a world of sorrows and snares.
4. Multitudes of the young are ruined for want of this sobriety of mind.
5. You are here upon trial for heaven.
6. You must shortly go to judgment.

III. Application:
1. Examine yourselves.
2. Exhort one another.
3. Contemplate the advantages of sober mindedness. You will
(1) Escape vanity of childhood and youth;
(2) Recommend yourselves to the favour of God and all wise men;
(3) Prepare for a useful and comfortable life, and a happy death.
4. Directions to make you sober minded.
(1) Espouse sober principles.
(2) Meditate on serious things.
(3) Choose sober companions.
(4) Read sober books.
(5) Abound in sober work. (Matthew Henry, D. D.)

Sober mindedness
 I. THE SPIRIT AND CONDUCT TO WHICH THIS EXHORTATION IS OPPOSED. Sober mindedness, if we
are to take the primary meaning of the word, is to be safe or sound minded. But perhaps the
best English equivalent for the word would be discreet or self-restrained. We have to restrain
and keep ourselves in check as much as needful; and yet, at the same time, to cultivate such
habits of thought that much check will not be required.
1. This exhortation is opposed to undue self-esteem (see Rom 11:20; Rom 12:3-6; Php 2:3).
There ought to be a certain amount of self-esteem or self-respect. Where that is wholly
wanting, there will be little or no force of character. Where there is no self-respect, one of
the strongest arguments against evil will be lost. If we do not respect ourselves, we shall
not act so as to gain the respect of others. But the excess of this self-respect is as
injurious as its want; and it is to this excess that youth is naturally prone. When we enter
upon life it is with an exalted idea of our own attainments and importance. We are soon
led to smart in consequence of this; we soon find our own level. But O! how much pain,
how much humiliation should we be spared, if we did but learn at the onset to esteem
others better than ourselves! And O! young men, when we look into our own hearts, how
much there is there to humble us.
2. This exhortation is opposed to all rash speculations upon spiritual things. The forms of
pride are very various; but in whatever form pride presents itself, it is still an evil against
which we should be on our guard. There are some forms of pride which are simply
despicable and ridiculous. For instance, the pride of dress, the pride of personal
appearance, the pride of life, or the pride of birth. But there is another form of pride
which does not appear so offensive as these--I mean, the pride of intellect of those
faculties which God has given us, by which we are distinguished above the lower orders
of creation, and by which when cultivated we are raised in the social scale. But still, this
form of pride, like every other form is inexcusable. Why should we boast of those
faculties which have been given us by God, and of which at any moment He could
deprive us? And if under no circumstances it is excusable, it is more especially offensive
if it lead us to cavil at the statements of this holy book, respecting the character, and the
will, and the dealings of the Most High.
3. This exhortation is opposed to all ambitious efforts to amass wealth, and to rise unduly in
the social scale. Do not suppose that I would object to any amount of progress, either
intellectually or socially. To the young I would say, Do all the good you can, get all the
good you can, and enjoy to the utmost all those good things which God has placed within
your reach. But, at the same time, remember this, that anything, however good it may be
in itself, ceases to be good as soon as it is used in excess, or when it interferes with your
highest interests. Now, keeping that statement in view, just consider the result of the
ceaseless striving of men in the present day, not only to accumulate wealth, but to
imitate the habits, the customs, and the dress of the station above them. Shun--shun as a
plague all those books which would render you dissatisfied with the position in which
God has placed you. Rest assured that that position is the best possible position for you.
Remember that this is but the first stage of your existence. Learn to look upon this as a
training school--as a state of discipline in which you must bear much that you do not
like, in which you must do much that you would rather not do, but in daring to do which
you will be enabled to conform to Gods will and to rise to a higher state of being.
4. This exhortation is opposed to all impatience and unwillingness to listen to the counsels
and cautions of those who are older than ourselves. You know that one of our poets has
observed:
At thirty man suspects himself a fool
Knows it at forty--and reforms his plan.
 And oh! how much misery would be saved, if when we were young we were content to receive
the experience of others, rather than gain that experience for ourselves by a very painful process.

II. SOME CONSIDERATIONS BY WHICH THIS EXHORTATION CAN BE ENFORCED. Be sober minded,
and this will elevate your character. He that humbleth himself shall be exalted. Be sober
minded, and this will greatly increase your influence for good here below. Be sober minded, and
you will escape many a snare in which others have fallen, and been destroyed. There is a passage
which I would commend to the attention of young men; describing the death bed of an ungodly
youth--Lest thou mourn at the last, when thy flesh and thy body are consumed--the flesh of
thy body consumed by indulgence in evil practices - and thou say, How have I hated
instruction, and my heart despiseth reproof; and have not obeyed the voice of my teachers, nor
inclined mine ear to them that instructed me. I was almost in all evil in the midst of the
congregation and assembly. That is the result of the spirit and conduct opposed to sobriety of
mind. Cultivate this in the last place, because it will prove that your religion is a reality, and not
a name. (R. C. Pritchett.)

Sober mindedness as opposed to excitement

The word sober minded has many meanings, or at least many applications; but I think that we
should approach most nearly to a comprehension of them all, if we explained it as the opposite
of excitement, and regarded the charge in the text, to exhort young men to be sober minded, as
practically equivalent to a charge to exhort them to avoid excitement.
1. There is the excitement of intemperance and of all approaches to it, of sensuality in all its
forms; an excitement so strong, and for the moment so pleasurable, that he who has once
yielded to it soon forms the habit of such indulgence, and he who has once formed the
habit, almost always persists in it till his sin is his ruin; no persuasions and no
convictions, no experience of misery and no resolutions of amendment, are of any avail;
the man who has allowed the body to become his master is in this sense, as in all others,
indeed a slave, that he cannot escape from his bondage, he must live on in it, and die in it
too. The word intemperance may be too strong to express anything which you are at
present in danger of, or anything indeed which the present fashions of society make
perilous (speaking generally) for any one in your rank of life: but none the less would I
caution you with the most anxious earnestness, against bodily excitement of a sinful
kind: no change in national customs will ever make the body cease to be the chief enemy
of the soul: other enemies come and go, temptations from companions, from
occupations, from circumstances of life: this one alone is always with us, an enemy in the
very camp, and able too to mask his assaults under the show of friendliness and good
will.
2. As sinful excitement, so excessive excitement, even in forms not sinful, is here plainly
forbidden. God has established a certain order and gradation amongst the parts of our
nature. He bids us think of this intricate framework of human life as composed of three
parts, which to our present comprehension we may best explain under the names of
body, mind, and soul. Every one of these is most important: in each one a great work has
to be done within a limited time: each one is destined to immortality, and has to be
prepared for it by us. But, though each of these three parts is valuable, each immortal,
each worthy of thought and care and culture, each the object (for our sakes) of Gods
special regard; yet they are not equally valuable: the soul stands first, far first, in this
respect: that part of us which is capable of knowing and loving God, of resembling Him,
of being His own dwelling place, ought always to be the first also in our own regard: we
ought to think far more seriously of its hunger, or its disease, than we all do of that of the
body: we ought to be far more vexed when our soul loses one of its meals, which are
 opportunities of prayer, public and private, opportunities of reading or hearing Gods
Word, or of joining in the Holy Communion, than when we are debarred by accident or
want of appetite from a bodily meal: all these things are necessary consequences of the
most elementary faith in God, and Christ, and eternity. Next to it comes the mind; that
part of man which understands and judges, thinks and knows; that part which has to be
stored and practised in youth, for the service of God and our generation in mature life.
Young men likewise exhort to be sober minded. Bid them, if you be a faithful minister of
Christ, bid them, whether they will hear or whether they will forbear, but with all
earnestness of entreaty that they will listen, to think first of their souls, and next of their
minds, and last of that which is bodily: tell them that, though God wills that their bodies
should be active, hardy, and skilful, He does not will that every other part of them should
be backward, awkward and stunted; that, because He loves them, because He desires
their happiness, because He desires to bless them and to do them good, because He
would have them with Him hereafter, and in order to do this must first fit them for His
presence, therefore He exhorts them to be not excited but sober minded in things which
are transitory and temporal; bids them set Him before them even in their amusements;
bids them ask His blessing every day, as before they work, so also before they play; bids
them accept their bodily pleasures, like all other, from Him, remember Him in them,
moderate them for His sake, and above all use for His glory alone, in self-control, in
temperance, in purity, those bodies upon which they bestow so much labour.
3. To be sober minded is, in other words, to have a sound mind; a mind neither trifling, nor
giddy, nor inconstant, nor morbid; a mind just in its views, wise in its aims, moderate in
its expectations, inflexible in its principles, authoritative in its self-control, right with
God. It implies that we have a just view of life; that we not only profess but feel its true
object, as a preparation for eternity, as an opportunity of doing the will of God and
promoting His purposes towards us and towards all men. It implies that we neither
expect to be able, nor feel it to be desirable, in all things to please ourselves, or to have
our own way. It implies that we are thankful for whatever God gives, and patient under
His withholding, controlling and even chastening hand. That we are willing to be what
He would have us to be, even when our own inclination might point to a very different
lot. All this it is, but more also. A sound mind, in the highest sense of the word, cannot be
where the Holy Spirit is not; where God Himself is not present in the soul, through Jesus
Christ, by His Spirit, as the Guide and Lord and Comforter, wisdom and quietness and
strength, the life of our life and the hope of glory. Little can they who have not this be
depended upon: natural cleverness and good sense may do much for us; it may cover up
many faults, it may enable us to originate many good counsels; but it breaks down in the
time of trial, when it is most of all important to be right, most of all fatal to be wrong. A
sound mind, a sober mind, in the true sense, can only be where the soul of man has been
changed (to use the Scriptural figure) into the spirit of man by the indwelling of the holy
and blessed Spirit of God. (Dean Vaughan.)

Sober mindedness

I. To be sober minded is to be
1. Thoughtful and considerate, in opposition to giddiness and levity of disposition.
2. Humble and diffident in opposition to an assuming and self-sufficient spirit.
3. Temperate and self-denied, in opposition to the unrestrained indulgence of the passions.
4. To give an habitual preference to eternal over temporal things.
5. That we never put off to a future period that which ought to be done now.
 II. Reasons for urging to sober mindedness.
1. You are reasonable creatures, and it is the office of reason to govern the passions, etc.
2. You are guilty creatures, but the means of salvation are placed within your reach.
3. You are dying and accountable creatures, but the means of eternal happiness are enjoyed
only in this world. (W. Peddle.)

Exhortation to young persons

I. As for the reasons why sobriety of mind should in particular be recommended to youth,
among others, we may assign these which follow.
1. It will be acknowledged that it is impossible for a person, with any constant tenor, to act
well that does not think wisely, or to think wisely that does not think soberly. But what is
of constant necessity in every stage of life must be of special importance in that upon
which the rest depend; and, by consequence, he that sets out with this advantage, is in
the most probable method to go on and prosper.
2. The morning of our life, our early and flourishing years, ought especially to be armed with
this precaution, because it is then we are exposed to the greatest dangers; when the
passions are the strongest, and so the most apt to transport us with their violence; when
the pleasures and entertainments of sense have their full taste and relish, and are
therefore the more capable of betraying us into excess; when we are the most easy,
credulous, and complying, and so the most open to the attempts of others, the likeliest to
be insalted and overborne by the confident, or ensnared by the designing, or perverted
by those that go astray. Wherefore, experience coming so late should, if possible, be
supplied by more early consideration, and reason should invite us before affliction
constrains us to be serious.
3. As most ornaments, whether of mind or body, sit best upon the young, flourish in the
spring of life, and look with peculiar gracefulness in the bloom and beauty of Nature, so
this excellent temper of which we speak, which is the chief attire of the soul, and to which
most other good qualities that it can put on are but appendages, is then in the exactest
manner fit and becoming; and if it be real and not counterfeit, natural and not affected,
easy and not precise, it has indeed the finest lustre, and renders those who wear it the
most amiable and charming.
4. As youth has many natural gifts and endowments that speak in its behalf, and entitle it to
favour, so it has one natural disadvantage, in respect of time, which it would be glad, if
possible, to balance or compensate. In this regard it has been excellently well observed of
birth or quality, that it gives a person at eighteen or twenty the same esteem and
deference which another of inferior rank acquires at fifty; so that the former has thirty
years gained at once. Now, the privilege which custom and civility allow to the noble,
reason and justice demand, and generally obtain, for the sober and discreet; and they are
the happiest who possess it by a double title.

II. This may the better suffice as to the offering some reasons why sobriety of mind should
particularly be recommended to youth; since, by representing THE BENEFITS AND ADVANTAGES it
then specially affords, we are to show the effect of those reasons, and of that particular
application.
1. Sobriety of mind confirms and settles the principles of religion. Great has been the
happiness of your birth, and the advantage of your education, but that either of these
should be lasting and effectual depends upon yourselves. What admonitions and advices
 you have heard, what cautions you have received from parents or friends, books or
conversation, are a ready stock committed to your management and improvement: a
treasure in which you cannot make too much haste to be rich, an inheritance which
indeed renders them the happiest to whom it comes the soonest. You are left to make
your first steps in the world, which being so rough and uneven ground, and so plentiful
in occasions of falling, it imports you the more to have regard to Solomons rule (Pro
4:15-16). To which you will give me leave to add that great and excellent lesson which he
received from his father, and which some of you, I presume, have received from yours
(1Ch 23:9).
2. As sobriety of mind has such a power in keeping the principles of religion firm and stable,
it has no less in rendering the practice of religion easy. We say all things are easy to a
willing mind; but a sober mind is as willing as it is wise. For that which brings in most of
the difficulties of a good life is our too late consideration, when having gone so far
without thought, we cannot retire without pain.
3. It is a strong defence against temptations. I have written to you young men because ye
are strong, says St. John; Or what imports the same, says an eloquent divine, because
you are vigorous; that is, you are now in such a state of body and soul and affections as is
most subservient to piety--most quick and governable, and most successfully applied to
the offices of duty. Govern, therefore, your appetites before the evil days come. Now you
may gird them, and carry them whither you will, but if you neglect the season, they will
hereafter gird you, and carry you whither you would not.
4. It affords the greater opportunities of eminent piety and virtue. For he that is thus armed
is, we see, the fittest and most expedite not for defence only but for action; so that when
occasions present themselves, he is ready to meet them with delight, and improve them
to advantage. (B. Kennet, D. D.)

Sobriety of mind urged on young men

The word in our text, strictly translated, means sound minded, or healthy minded, and
implies the conviction that there is a certain standard of character, or condition of the mind
which bears an analogy to health of body, a condition in which all the functions of the mind are
in their right state, in which sound or healthy views of things are taken, in which no part of
human nature is either inoperative or unduly developed. In this large sense, soundness of mind
may serve as a description of the harmony or regular action implied in virtue; but inasmuch as
the passions and desires, excited by objects which have strong influence over us in our present
state of being, more than anything else destroy sanity of mind, the term is usually confined to
the control over worldly desires, and to views of life which commend themselves to right reason.
Thus, soundness of mind includes self-restraint and temperance, the former of which is the
power of governing the passions, and the other the habit of using all pleasures without going to
excess. But soundness or sobriety of mind is more radical than either of these, for it includes
those just views of life, that appreciation of the value of enjoyment and of the world compared
with duty and the higher life of the soul, without the sway of which in the soul it can neither
exercise continence, nor self-control, nor temperance. Soundness or sobriety of mind, also, is far
from stopping at the boundaries of the passions, especially the sensual; all the desires, even
those which have little to do with the body, as the desire of fame, of power, of superiority, and
the desire of wealth--the means of gratifying all other desires--are placed under its control.

I. As thus understood, sobriety of mind is to be distinguished from. A native sluggishness or

cautiousness which may conspire with it to prevent excess. If a man, for instance, can never
become angry, he may be saved from many foolish and sinful acts, but it is many times better to
have a power of subduing anger, which you have acquired by exertions which have cost you
something, than to be a stone. Moreover, if such native sobriety of mind exists, it is rare. There
is generally some weak spot, where passion can with success approach men who seem like
icicles. What class of persons is more thoroughly worldly than many who are proof against the
allurements of vice, but speculate with the gamblers intense excitement, or burn with a
devouring lust for power. Perhaps the greatest insobriety of mind belongs to those who, in most
respects, have an entire mastery over themselves--who view the world on many of its sides as it
is, but concentrate all their forces on one object, with an untiring restless fever of soul which the
votary of pleasure seldom knows.

II. The apostles sober mindedness is not to be confounded with that self control which
springs from worldly prudence and shrewd calculations of success in life. There are men who
live exclusively for earthly enjoyment, who yet have attained to a mastery over their own lusts.
They know what the laws of health will allow, what the body will bear, how far they may go in
pleasure consistently with prudence and economy, what degree of restraint is demanded to
preserve their reputation. They will, therefore, keep themselves sober while their less discreet,
and perhaps less corrupt, companions are intoxicated at their side; they live a long healthy life,
while others die of the effects of vicious indulgence, and retain their good name while others
ruin themselves in the opinion of society. Verily, they have their reward; but their sober
mindedness is certainly no such virtue that even a philosopher could commend it.

III. Sobriety of mind, being something more than a temperament averse to excess, something
more than self-control on selfish principles may be looked at as a philosophical, or as a Christian
virtue. In both cases, it is a subordination of the desires and passions to the higher principles of
the soul; in both, it is a spontaneous self-government according to the rules of right living, not
according to calculations of temporal advancement. When we speak of Christian sobriety of
mind, we mean nothing generically different from the notion which philosophy had already
formed. But we mean sobriety of mind sustained by Christian principles, enforced by Christian
motives, and dwelling amid other manifestations of a Christian or purified character. Let us
consider it when thus broadly understood, in some of its most prominent characteristics.
1. It involves an estimate of earthly pleasure and good formed under the power of faith. With
Christs advent into the world, a new idea of life began, and the victory of the spirit over
the flesh is rendered possible.
2. But it is not enough to have a standard of character; the young man, if he would be sober
minded, must have rules of living calculated beforehand to resist the allurements of the
world when they arise It is the part of Christian ethics to make known what rules are
needed for our moral guidance, and to enforce them by the appropriate motives. In this
place, no such thing can be attempted, and yet I cannot pass on without calling your
attention to one or two parts of conduct, where it is peculiarly important to have well
settled principles of action.
(1) In regard to the bodily appetites, Christian sobriety begins to be lost as soon as they
are made ends in themselves, without regard to something higher.
(2) In regard to amusements and diversions, sobriety consists in keeping them in their
place, as recreations after bodily and mental toil. They must not then usurp the rights
of labour, unless we are resolved to destroy the earnestness and seriousness of
character, which grows out of a conviction that life is full of meaning.
3. Need I add that rules must be followed by a settled purpose, by a resolution formed in the
view of spiritual and divine truth to adopt such a course of life as sobriety of mind
requires. (T. D. Woolsey.)
Exhortation to sober mindedness

I. The necessity of this exhortation. This arises from

1. The ignorance and inexperience of youth.
2. Those constitutional inclinations which predominate in some more than in others.
3. The temptations by which youth is surrounded.
4. The vast importance of commencing well a course of life.

II. The character of that sober mindedness which the text recommends.
1. Its basis. Reverence for God, contrition for sin, etc.
2. Its contrasts. Pride, rashness, obstinacy, petulance, sullenness, presumption, etc.
3. Its objects. It should make you moderate in all things, etc.

III. The advantages which result from the possession and display of this sober mindedness.
1. It will qualify you for your relations to society.
2. It will greatly contribute to your usefulness wherever you are placed.
3. It will greatly increase your comfort. (J. Clayton.)

Discretion the safeguard of youth

This concise statement as to the exhortation to be addressed to young men may be regarded as
a summary of all youthful virtues. The sins and follies of youth largely arise from want of
thought. This fact, while it is no excuse for the sins committed, is an indication of the remedy to
be sought. Let youths be trained to cultivate discretion, and, humanly speaking, they will be kept
safe from the follies so common to their age. In a sermon to young men, discretion may be
commended thus:

I. As the cultivation of the mental and moral powers with which God has endowed them.

II. As the fulfilment of the destiny which they are to fulfil in life.

III. As the fitting preparation for a higher life hereafter. (F. Wagstaff.)

Sober-minded youth

I. Some characteristics of this sober mind.

1. A habit of moral thoughtfulness.
2. Practical prudence and circumspection.
3. A modest and humble deportment.

II. Some particulars in which this grace of character should be displayed.

1. In all your plans and schemes for worldly happiness.
2. In all parts of your social intercourse--dress, discourse, Choice of recreations, etc.

III. A valuable agency by which this sober mindedness may be promoted. (D. Moore, M. A.)
On sober mindedness
What is it that may properly be called sober mindedness? This is to ask, in other words,
What is it that we are all charging the want of upon our fellow mortals, while we are all, on all
hands, censuring, reproaching, or ridiculing them, for folly, absurdity, extravagance, for running
into all extremes, for being the sport of fancies, tempers, and passions? Plainly, the effectual
predominance of sound reason. That then is the general description of sober mindedness--that
there be in habitual exercise a just judgment of things, and that this judgment be in real effective
authority. But a little more particularly. There cannot be the required state of mind, unless there
be some great master principles, decidedly fixed in the very habit of thinking and feeling--
principles applicable to almost all things in our interests and practice--principles so general that
many special ones will grow out of them for particular application. One is--that in all things and
at all events, God is to be obeyed. Another--that there is the essential distinction of holiness and
sin in all conduct, both within the mind, and in external action, and that sin is absolutely a
dreadful evil. Another--that that cannot be right long in which there is no self-denial. Another--
that must not be done which must be repented of. Another--the future should predominate over
the present. Such things, we said, must be established firmly and operatively in the mind. But
then how can this be without much and frequent exercise of serious thought? Do such principles
grow and establish themselves spontaneously? Alas! let any young person look into his own
mind and see Without much of serious thought, therefore, there cannot be sober mindedness.
And therefore, again, there cannot be this required state of mind, if principles are admitted, or
practical determinations adopted, from mere impressions of fancy and feeling; perhaps from
some casual situation into which a person is thrown; perhaps from the pleasing impression
made by some new acquaintance, or a friend, while no account is taken of the whole
comprehensive view of the matter; nay, perhaps, the judgment actually withheld from
attempting this. Again, no principles can suffice for the true sober mindedness in young
persons or any others, unless as consciously held as under the sanction and as having the
authority of the Supreme Power. For the term must imply a steady tenor of feeling and
proceeding, not fluctuating, confused, alternating. And it implies a calm independence of spirit
and conduct, not at the mercy of the winds and circumstances--the opinions and wills--of the
surrounding world; which holds one certain plan and aim, right onward through all the causes
of interference and perversion. But how can this be but by the vital connection of our governing
principles with the unchangeable Spirit? Again, there cannot be a high degree of that well-
ordered state, sober mindedness, without the persons forming a sound judgment of his own
mind. If there be an insensibility to the general corruption of the soul, throughout its very
nature, how little to the purpose will any scheme of self-government be! And then there are the
special and peculiar circumstances and tendencies; the particular weaknesses or wrong
propensities; the liability to some one evil in a strong and dangerous degree. Without an
attentive and deep cognizance of things so important, the person enjoined to maintain sober
mindedness will not at all know what he has to do; not know against what he has to maintain it.
We may add a most self-evident thing; that it is of the essence of sober mindedness to maintain
a systematic strong restraint on the passions, fancy, temper, appetites. And this was probably
the most direct object of the apostles exhortation to young men. In these respects, it is the very
first point of sober mindedness for youth to be aware how perilous their condition is. Let young
persons observe what is actually becoming of those who surrender themselves to their passions
and wild propensities. What numbers! Then, in themselves, observe seriously whither these
inward traitors and tempters really tend; and then think whether soberness of mind be not a
pearl of great price; and whether there can be any such thing without a systematic self-
government. Young persons of any hopefulness will often have serious thoughts about what is to
be the main grand purpose of their life. Immense interests are exhibited before them, as
immortal natures. It is for them to consider, whether they will be consigned down just merely to
this, to be gay and joyous creatures for a few years, and busy ones the rest? Or, whether they
shall early in life have a greater purpose and concern, rising above the world, and extending
beyond time. Now here is to be the application of those principles we were endeavouring to
illustrate; and without them we have ample and deplorable manifestation what the notion and
purpose of life in young persons will be. But again, this sober mindedness is quite necessary for
the subordinate schemes and pursuits of life. In the want of it, a young person may form
schemes ill adapted to his character, his qualifications, and abilities--or his circumstances. For
want of it, many have rushed into wild ill-concerted projects, which have ended disastrously, or
frustrated the most laudable designs. Companionship and friendly connections are among the
most favourite interests of young persons. Sober mindedness is eminently important here. This
would keep them clearly aware that the mere pleasure of friendly association is a trifle as
compared with the influence and effect. Soberness of mind, again, would be of high value to
young people, as to the terms on which they shall stand with what is called the world. This is the
denomination for a sort of system of maxims, customs, modes, and fashions. And it takes upon
itself a high and tyrannic authority, if we may judge from the number of submissive slaves. The
firmly sober minded young person would, in numerous instances and considerable degrees, set
at nought the prescriptions of the despot; would act just as he thought proper; and would have
his reason to assign; I really have something else to do with my time and thoughts, than to
study and follow your caprices, modes, and vanities. So much for the situation of young persons
in the world; it is almost too obvious to be added that for what concerns their preparation to go
out of it, there is the utmost necessity for everything implied in sober mindedness. We conclude
with a consideration or two for the enforcement of the exhortation. And let it not be forgotten
that youth will soon be passed away. In the case of not a few young persons, their youth is
appointed to be the whole of their life. Now supposing that in any particular instance this were
certain and known: in that instance, all opinions would agree as to the propriety and necessity of
sober mindedness: yes, the vainest, the giddiest, unless totally ignorant or unbelieving of the
hereafter, say, Yes, certainly he or she should be sober minded. But now judge soberly whether
the propriety is reversed by the circumstance of uncertainty; that a young person may only have
his youth for the whole of his life. When this may be the case, were it not infatuation to live as if
it most certainly would not? But assuming that life will be prolonged into the more advanced
stages, consider that then a great change of feeling from that of youth will certainly take place.
Experience, disappointment, difficulty, will have begun their process. Now consider; is it not a
most ungracious thing that the altered state of feeling in more advanced life should come just
wholly as disappointment, as mortifying experience, as sober sense forced upon reluctant folly?
Whereas, sober mindedness in youth might have anticipated a great deal; might, through
wisdom, have made the change much more smooth; might have caused it to be much less, and
less mortifying, and made it less reproachful in reflection on the sanguine delusion of early life.
We would enforce one more consideration; namely, that things will have their consequences. If
there be a vain, giddy, thoughtless, ill-improved youth, the effects of it will infallibly come in
after life. If there be a neglected understanding, a conscience feebly and rudely constituted, good
principles but slightly fixed or even apprehended, a habitual levity of spirit, a chase of frivolities,
a surrender to the passions; the natural consequences of these will follow. And what will they be
when a man is advanced into the field of important and difficult duties? when he shall himself
be required to be a counsellor of youth? when he shall be put upon strong trials of both his
judgment and conscience; when he shall have to sustain afflictions; when advancing age shall
force him to see that he shall ere long have to leave life itself behind? We add but one
consideration more, which we could wish to press on young minds with peculiar force. They love
cheerfulness, spiritedness, vivacity; and they are right. But then! on the supposition of life being
prolonged, would they be content to expend away the greatest portion of this animation in the
beginning of life? Would they drink out the precious wine of life in the morning, and leave but
the dregs for the evening of lifes day? If there be any possible way of throwing a large portion of
this vital element, this animation, into the latter, the latest part of life, were not that the highest
wisdom? (J. Foster.)

Hints to young men

1. Young men must take notice of that great bundle of folly which is naturally bound up in
their hearts, the corruption of that age being such as needeth not any occasion without
itself to cast it down.
2. That the means to redress it is the study of the Scriptures, unto the rules whereof they
must have regard, and not to the example of men.
3. That if they will needs be given to imitation, then must they imitate not the most, but the
best of that age; such as was young Daniel, who in tender years was able to utter
knowledge (Dan 1:4); young Samuel, who so soon as he is weaned, must stand before the
Lord (1Sa 1:1-28); young Josiah, who at eight years old walked uprightly (2Ki 2:1-25);
young Timothy, who knew the Scriptures of a child; yea, of Christ Himself, who
increased in wisdom as in stature, so as at twelve years old He was able to confound the
doctors and great rabbis of the Jews.
4. That against all the discouragements they shall meet withal from men, as that they are too
forward, soon ripe, and young saints, etc., they must oppose the Lords good pleasure,
who requireth firstlings, first fruits, firstborn of man and beast; the first month, yea, the
first day of that month, for the celebrating of the passover; and delighteth in whole and
fat offerings, not in the lame, lean, and blind sacrifices which His soul abhorreth:. for of
all the sons of men, the Lord never took such pleasure as in such who were sanctified
even from the womb. Some of the learned call men to the timely service of God, from the
allusion of Mosess rod (Ex 3:1-22), and Isaiahs vision (chap. 9), both of the almond tree,
because of all trees that soonest putteth forth her blossoms. How sound that collection is,
I will not stand to inquire; only this is true, that such as would be trees of righteousness,
and known to be of the Lords planting, laden (especially in their age) with the fruits of
the Spirit, must with the almond tree timely bud, and blossom, and bear, that their whole
lives may be a fruitful course, whereby God may be glorified, and themselves receive in
the end a more full consolation. (T. Taylor, D. D.)

Our young men

Tell me, said Edmund Burke, what are the prevailing sentiments that occupy the minds of
your young men, and I will tell you what is to be the character of the next generation. This is
but an echo of the epigrams of the ancients. The modern statesman but repeats the wisdom of
the past. The dominant power of the young men of a nation has been recognised in all ages. It
was because he taught her young men, that Socrates was feared at Athens. Standing in the
market place, visiting the gymnasia, or speaking from the porticoes, he wielded a power that
senators viewed alike with envy and with dread. When Wesley was desired to leave Oxford to
take a local parish, he refused, because, he said, the schools of the prophets were there, and he
felt that in forming the sentiments of young men he was doing a greater work for the next
generation than he could possibly do in any other locality.
Rules for young men
The Hon. Stephen Allen, who had been Mayor of New York, was drowned from on board the
Henry Clay. In the pocket book was found a printed slip, apparently cut from a newspaper, a
copy of which we give below. It is worthy to be engraven on the heart of every young man:--
Keep good company, or none. Never be idle. If your hands cant be usefully employed, attend to
the cultivation of your mind. Always speak the truth. Make few promises. Live up to your
engagements. Keep your own secrets if you have any. When you speak to a person look him in
the face. Good company and good conversation are the very sinews of virtue. Good character is
above all things else. Your character cannot be essentially injured except by your own acts. If any
one speaks evil of you let your life be so that none will believe him. Drink no kind of intoxicating
liquors. Ever live (misfortune excepted) within your income. When you retire to bed, think over
what you have been doing during the day. Make no haste to be rich if you would prosper. Small
and steady gains give competency with a tranquil mind. Never play at any game of chance. Avoid
temptation, through fear you may not withstand it. Earn money before you spend it. Never run
into debt unless you see a way to get out again. Never borrow if you can possibly avoid it. Do not
marry until you are able to support a wife. Never speak evil of any one. Be just before you are
generous. Keep yourself innocent if you would be happy. Save when you are young, to spend
when you are old. Read over the above maxims at least once a week.
Self-control
In the supremacy of self-control, says Herbert Spencer, consists one of the perfections of
the ideal man. Not to be impulsive, not to be spurred hither and thither by each desire that in
turn comes uppermost; but to be self-restrained, self-balanced, governed by the joint decision of
all the feelings in council assembled, before whom every action shall have been fully debated
and calmly determined--that it is which education, moral education at least, strives to produce.
This is the one determining quality on which success or failure in after life most depends. Failing
here, your failure is absolute and irremediable. Success here is success assured hence forward.
Here are two youths--the one college bred, but without self-government; the other was never in
a college, but knows and possesses the power of self-control. For all worthy work in life the latter
is immeasurably superior; he will make a better banker, manufacturer, legislator, general.
Knowledge of Greek and mathematics and Latin is valuable, but placed in the balance against
self-control, it has not the weight of a feather or the worth of a farthing. But true education
embraces self-control, and, with other acquisitions, gives the scholar great advantage. Mr. Pitt
was once asked what quality was most essential for a Prime Minister. One of the party said,
Eloquence; another, Knowledge; another, Toil. No, said Pitt, it is Patience, and
patience with him had its real meaning of self-control. In this quality he himself excelled. There
is an instructive monument to this great statesman in Westminster Abbey. Pitt stands erect with
extended hand; another figure represents Anarchy writhing in chains at his feet, while a calm-
brewed figure representing History is writing down the record of his victorious achievements for
posterity to read. There is pressing need for other Pitts to conquer self, and then conquer their
fellows in this disordered world. Anarchy and wrong yet ravage the land. They need strong, self-
conquered men to put them in chains. And be assured, impartial history waits to immortalise
the name of the great moral heroes of today.

TIT 2:7-8
In all things showing thyself a pattern
A good example
Having propounded the several precepts fitted to all ages of men and women, the last whereof
was unto young men, our apostle here inserteth a precept unto Titus himself, whence it is
probably gathered that Titus was now a young man, as Timothy also was, in the same office of
an evangelist; and being a minister, in him he closely again instituteth every minister,
notwithstanding he hath been most ample in that argument, as though ministers could never
sufficiently be instructed. In these two verses we will consider two things.
1. A precept.
2. An enforcement of it.
 I. THE PRECEPT IS, That Titus show himself an example to others. For as all the persons
formerly taught, so more especially the last sort, namely, young men, for the slipperiness of their
age need the benefit of good example as well as good doctrines and counsel. And this
exhortation is enlarged by setting down wherein Titus must become an example, which is done,
first, more generally, in all things, we read it, above all things; others, above all men, which
readings may be true, and grounds of good instruction, but I take the first aptest to the place.
Secondly, by a more particular enumeration of shining virtues, as
1. Uncorrupt doctrine.
2. Good life fruitful in good works; and these not one or two, or now and then in good
moods, but there must be a constant trading in them throughout a grave and pare
conversation.
3. There must be joined gracious speeches and words, for I take it fitliest interpreted of
private communication, described by two necessary adjuncts.
1. It must be wholesome.
2. Unblameable, or not liable to reproof.

II. The enforcement of the precept is taken from the end or fruit of it, which is twofold.
1. Shame.
2. Silence to the withstanders and opposers.
And thus the general scope of the verses is as if he had more largely said, That this thy
doctrine, O Titus, thus aptly applied to all sorts of men, may carry more weight and authority
with it, see thou that (considering thou art set in a more eminent place, and clearer sun, and
hast all eyes beholding and prying into thee) thou show thyself a pattern and express type
wherein men may behold all these graces shining in thy own life: let them look in thy glass, and
see the lively image of a grave and pure conversation, which may allure them to the love of the
doctrine which thou teachest: let them hear from thy mouth in thy private conferences and
speech nothing but what may work them to soundness; at the least, keep thou such a watch over
thy tongue, as that nothing pass thee which may be reprehended, and hence will it come to pass
that although thou hast many maliciously minded men, seeking by all means to oppose thy
doctrine and life, and to destroy the one by the other, these shall either be put to silence and
have nothing to say, or if they take boldness to speak anything, it being unjust, the shame shall
be removed from thee and fall justly upon themselves; and all the reproach shall return home to
their own doors. (T. Taylor, D. D.)

That he that is of the contrary part may be ashamed

Lessons

I. IT IS THE LOT OF FAITHFUL MINISTERS TO HAVE OPPOSITES AND ADVERSARIES: yea, such as are
just contrary and directly opposite, for so the word is used (Mar 15:39). The case is clearer than
needeth proof. How the prophets were entertained our Saviour showeth by that speech to the
Jews, Which of the prophets have not your fathers persecuted and slain? Moses was often
resisted by the people, and before he shall go scot free, his own brother and sister shall
withstand him; and as he was resisted by Jannes and Jambres, so in all ages to the end men of
corrupt minds shall start up to resist the truth. That the disciples and apostles, notwithstanding
their apostolical rod and power, were resisted, appeareth by Alexander the coppersmith, who
was a sore enemy to Pauls preaching; and Elimas, who was full of subtlety to pervert the truth,
and strongly withstood the apostles. How was Christ Himself, the chief Doctor, withstood by the
Scribes, Pharisees, Sadducees, rulers, and people, that He had never come into the world if He
had not made His reckoning to give His back to the smiters, His face to shame and spitting, yea,
Himself to the shameful and accursed death of the cross. If it was thus to the green tree, we shall
need seek no further what was done to the dry, but rather to inquire into the reason hereof, and
that is this: So long as there is a devil, darkness, and death in mens souls, so long will there be
resistance unto God, His light, and life, in whomsoever it is; the devil not only suggesting, but
working effectually in the hearts of reprobates, and natural men, to withstand Gods work, as
Sanballat and Tobiah used all means to hinder the building of Jerusalem. And so do his
instruments, the spirits of devils, go about the world to provoke men unto war against Christ
and His little flock. Those spirits of devils are graceless and wicked men, carried by devilish
motion and violence against Christ and His kingdom, and the battle between Michael and his
angels, and the devil and his angels, shall not cease till time be no more.

II. These that oppose themselves to good ministers and men are ever speaking evil, and
opening their mouths with reproaches against them and their Godly courses. Moses was
charged, and that not in corners, but to his face, that he took too much upon him, whereas he
was unwilling to undertake all that the Lord laid upon him. It went current in court and country
that Elias troubled all Israel. Amaziah accuseth Amos to the king, that the land is not able to
bear all his words. Diotrephes not only withstood the apostle John, but prattled against him. But
what is the reason of all this, have they any cause given them? The reason is partly positive in
themselves, and partly negative in the other.
1. In themselves.
(1) The malice of their heart is such as cannot but continually out of the abundance
thereof set their tongues at work: the fire within sendeth out such smoke abroad.
(2) With this malice is joined exceeding pride and swelling, which moveth them to seek
the raising of themselves, although with the fall of others, and make the reproach of
others as a ladder for themselves to climb by.
(3) With this malice and pride is joined exceeding subtlety and policy in their
generation. Well know they that they have gotten ever more conquests by the strokes
of their tongues than of their hands, and seldom have they failed of their purposes.
2. Now the negative reason in good men themselves, why their withstanders speak evil of
them, is set down (1Pe 4:4).

III. EVERY GODLY MANS ENDEAVOUR MUST BE TO STOP THE MOUTHS OF SUCH ADVERSARIES, AND
SO MAKE THEM ASHAMED. But it is an impossible thing they will have always something to say.
Yet so live thou as thou mayst boldly appeal unto God. Let thine own conscience be able to
answer for thy uprightness, and so thou openest not their mouths; if now they open them
against thee, it is their sin and not thine, and thus this precept is expounded (1Ti 5:14). Give no
occasion to the adversaries to speak evil. And is enforced with special reason (1Pe 2:12; 1Pe
2:15). This is the will of God, by well doing to silence the ignorance of foolish men. If any shall
say, Why I care not what they say on me, they are dogs and wicked men, and what are we to
regard them? The apostle telleth us that yet for Gods commandment sake we must not open
their mouths, but perform all duties of piety and humanity unto them.
2. Because they watch occasions to traduce, we must watch to cut off such occasions (Luk
6:7). The Scribes and Pharisees watched Christ whether He would heal on the Sabbath,
to find an accusation against Him. Christ did the good work, but by His question to them
cut off so far as be could the matter of their malice; by clearing the lawfulness of it. So
out of their malice we shall draw our own good, and thus it shall be true which the
heathen said, that the enemy often hurteth less and profiteth more than many friends.
3. What a glory is it for a Christian thus to slaughter envy itself? To keep shut that mouth
that would fain open itself against him? To make him be clothed with his own shame,
 who sought to bring shame upon him and his profession? When a wretch cannot so put
off his forehead as to accuse him whom he abhorreth, no more than he can the sun of
darkness when it shineth; yea, when the Prince of the world cometh to sift such a
member of Christ, yet He findeth nothing justly to upbraid him withal. (T. Taylor, D. D.)

A scoffer silenced
I remember a story connected with my native place. One of the most saintly of men lived
there, Dr. Andrew Symington, a Cameronian minister, Professor of Theology to the Reformed
Presbyterian body who represented the old Scottish Covenanters. He was one day walking down
the streets of Paisley, and when he came to the Cross there was a knot of men lounging there,
among whom was a sort of ruling spirit, a man who liked to scoff at spiritual matters, and at
people who lived a spiritual life. Dr. Symington was passing through the group, with his grave,
tender look, and as he passed by the crowd, with the scoffing man in their midst, an awe and
silence came upon them. He went on; and the man who scoffed just looked after him and
whispered, Enoch walked with God! What a sermon to preach! and yet the good man never
knew it! (Prof. Graham.)

A consistent Christian
A friend told me of a young man who was a true soldier of the Cross, and suffered much in
consequence, not only from his companions, but from his own father, who was overseer in the
same works. That young man showed forth Christ in all his actions, even when his companions
who worked with him were unusually provoking in tormenting him about his religion, and, I am
ashamed to say, were often encouraged in their wickedness by his own father. One morning,
after enduring their cruel and insulting words for some time, he turned to them with a calm look
and said: Friends, tell me, is there anything in my life that is not consistent in a Christian? If
there is, tell it to me, and I will kneel in your presence and ask God to forgive me. Complete
silence fell on the men, not one dared to open his mouth as that, young man stood there and
challenged them to find anything against him. (Major Mathers.)

TIT 2:9-10
Exhort servants to be obedient
The duties of servants

I. Those duties enumerated.

1. Obedience.
2. Acceptableness of service. The idea is really, approbation based upon virtuous actions.
3. Respectfulness of manner.
4. Honesty.
5. Fidelity.

II. MOTIVES OF DUTY. That the religion of Christ might be honoured in the consistency of its
professors. (F. Wagstaff.)

Duties of servants
 I. The first and proper duty of every servant is SUBJECTION, or a stooping under the authority
of his master. This consists
1. In an inward reverencing in heart the image of God in His superiority. This reverent
subjection of the heart the Lord in His own example requireth in all His servants, If I be
a master, where is My fear? (Mal 1:6), and is the first duty of that commandment,
Honour thy father and mother. The apostle (Eph 6:5) calleth for fear and trembling
from servants toward their masters.
2. In the outward testimony of this inward reverence, both in speech and gesture before his
master, and behind his back; but especially in the free obedience of all his lawful, yea,
and unequal commandments, so as they be not unlawful (Col 3:22).
3. In patient enduring without resistance, rebukes and corrections, although bitter, yea, and
unjust (1Pe 2:18-19).

II. The second virtue required of servants towards their masters is, that they PLEASE THEM IN
ALL THINGS. How will this precept stand with that in Eph 6:6, where servants are forbidden to be
men pleasers? To serve only as men pleasers, as having the eye cast only on man is hypocrisy,
and the sin of many servants, pleasing man for mans sake, and that is condemned by our
apostle; but to please men in God and for God is a duty in servants next unto the first; who, to
show themselves well pleasing to their masters, must carry in their hearts and endeavour a care
to be accepted of them, even in the things which, for the indignity and burdensomeness of them,
are much against their own minds. For this is the privilege of a master to have his servant
devoted unto his pleasure and will, for the attempting of any business, the continuance in it, and
the unbending of him from it; and when the servant hath done all he can, it was but debt and
duty, and no thanks are due to him from his master (Mat 8:9). But wherein must I please my
master or mistress? In all things, that is, in all outward things which are in different and lawful.
I say in outward things, so Eph 6:5, servants obey your masters according to the flesh; wherein
the apostle implieth two things.
1. That the masters are according and over the flesh and outward man; not over the spirit
and inward man, over which we have all one Master in heaven.
2. That accordingly they are to obey in outward things, for if the dominion of the one be
bounded so also must needs be the subjection of the other. Again, these outward things
must be lawful or indifferent; for they must not obey against the Lord, but in the Lord.

III. Servants are in the third place PROHIBITED CROSSLY AND STUBBORNLY TO REASON, AND
DISPUTE MATTERS WITH THEIR MASTERS; but in silence and subjection to sit down with the worse,
even when they suffer wrong; for as they are to carry a reverent esteem of them in their hearts so
must they bewray reverence, love, and lowliness in all their words and gestures; neither are they
here coped from all manner of speech, for when just occasion of speech is offered, as by
questions asked, they must make respective answers and not in sullenness say nothing, for
Solomon condemneth it as a vice and great sin in servants, when they understand, not to answer
(Pro 29:19).

IV. NOT PURLOINING. By the former, servants were taught to bridle their tongues; by this
precept, their hands. The word properly noteth the setting somewhat apart to ones private use,
which is not his, and is used (Act 5:6). Ananias kept away and craftily conveyed to his private
use that which should have gone another way. So that servants are forbidden to pilfer the least
part of their masters goods to dispose to their own or others use without the acquaintance of
their masters. And herein, under this principle, all manner of unfaithfulness is inclusively
condemned, as the opposition in the next words showeth.
 V. But showing all good fidelity.
1. In his masters commands, readily and diligently to perform them of conscience, and not
for eye service, but whether his masters eye be upon him or no. Wherein Abrahams
servant giveth a notable precedent.
2. In his counsels and secrets, never disclosing any of his infirmities or weaknesses, but by
all lawful and good means covering and biding them. Contrary hereunto is that
wickedness of many servants, who may, indeed, rather be accounted so many spies in the
house, whose common practice is, where they may be heard, to blaze abroad whatsoever
may tend to their master or mistresss reproach, having at once cast off both the religious
fear of God, as also the reverent respect of Gods image in the persons of their superiors.
3. In his messages abroad, both in the speedy execution and dispatch of them, as also in his
expenses about them; husbanding his masters money, cutting off idle charges, and
bringing home a just account; hereby acknowledging that the eye of his own conscience
watcheth him when his masters eye cannot.
4. Unto his masters wife, children, servants, wisely with Joseph distinguishing the things
which are committed unto him from them that are excepted.
5. Lastly, in all his actions and carriage, so also in every word, shunning all lying,
dissembling, untruths, whether for his masters, his own, or other mens advantage; in
the practice of which duties he becometh faithful in all his masters house. (T. Taylor, D.
D.)

Not answering again

A lady once, when she was a little girl, learned a good lesson, which she tells for the benefit of
whom it may concern:--One frosty morning I was looking out of the window into my fathers
farmyard, where stood many cows, oxen, and horses, waiting to drink. It was a cold morning.
The cattle all stood very still and meek, till one of the cows attempted to turn round. In making
the attempt she happened to hit her next neighbour, whereupon the neighbour kicked and hit
another. In five minutes the whole herd were kicking each other with fury. My mother laughed
and said: See what comes of kicking when you are hit. Just so, I have seen one cross word set a
whole family by the ears on some frosty morning. Afterward, if my brothers or myself were a
little irritable, she would say, Take care, my children. Remember how the fight in the farmyard
began. Never give back a kick for a hit, and you will save yourselves and others a great deal of
trouble.
Not purloining
Honesty in little things

I. THE NATURE OF THE SIN AGAINST WHICH THE TEXT WARNS US. Stealing is a term applicable to
the conduct of a man who goes to the house, or the farm, or the shop of another, and takes away
his goods or other property. We turn an act of theft into one of purloining when a servant helps
himself, without an understood allowance from his master or mistress, to that which is under
his care, or to which he has access; or when a workman pockets, for his own use, what he thinks
he may bear away without detection; or when a labourer carries away from his masters farm
something to add to his own little stock, or to maintain his own family. To steal is to take what is
not our own. To purloin is to take what is not our own too; but it is something we had in trust, or
to which we had access. If purloining be practised on a large scale, it changes its name and
becomes embezzlement.
 II. THE EXCEEDING SINFULNESS OF THIS SIN. There are many excuses which are brought
forward in extenuation of this offence.
1. The change of its name. There is a wonderful imposition in words; and many purloiners
quiet their consciences by changing the name. Because it is not commonly called
stealing, they think it does not involve the guilt of stealing.
2. Another plea is, that however great the amount may be in the course of months or years,
you are pleased to make the depredations small in detail. It is a petty affair of every day,
and so very little as not to be worth thinking about. It does not say, Thou shalt not steal
much! but, Thou shalt not steal!
3. The next plea is, that the master is rich and will not miss it, and so it will do no harm. This
law does not merely forbid them to steal from the poor, leaving them at liberty to steal
from the rich.

III. THE MOTIVES WHICH ENFORCE THE OPPOSITE CONDUCT. The servants whom Titus was to
exhort were those of his own congregation. They formed a Christian community; and however
the title may be applied now, it was then given to these who had renounced Paganism. The
admonition was to men who had embraced not only the profession of faith, but the faith itself. It
is right that, for every kind of unrighteousness, men should be reproved; for the wrath of God is
revealed, etc. The more they are burdened with a sense of sin, the more will they feel the
importance of repentance. (T. Chalmers, D. D.)

Fidelity in a servant
Selim, a poor Turk, had been brought up from his youth with care and kindness by his master,
Mustapha. When the latter lay at the point of death, Selim was tempted by his fellow servants to
join them in stealing a part of Mustaphas treasures. No, said he, Selim is no robber. I fear not
to offend my master for the evil he can do me now, but for the good he has done me all my life
long.
That they may adorn the doctrine of God our Saviour
Servants adorning the gospel

I. The doctrine of the gospel: the doctrine of the gospel is called the doctrine of Christ.
1. Because He is the argument and subject of it.
2. Because He is the first and chief messenger and publisher of it.
3. Whosoever have been the teachers and publishers of this doctrine from the beginning,
either by word or writing (not excepting prophets or apostles themselves) or shall be
unto the end. They all do it by commandment from Him, yea, Himself preacheth in them
and in us.
4. As it proceedeth from Him so it tendeth wholly unto Him, and leadeth believers to see
and partake both of His grace and glory shining in the same.

II. Christ is called GOD OUR SAVIOUR.

1. To prove His own deity, not only in express terms being called God, but also by the epithet
agreeing only to a Divine nature, our Saviour.
2. To imply our own misery, whose infinite wretchedness only God could remove, and whose
infinite good none but God could restore.
3. And especially in regard of this doctrine.
(1) To confirm the divinity of the same, it being a doctrine of God and a doctrine of
 salvation proceeding from our Saviour.
(2) To enforce the duty towards it, namely, that seeing the author of it is God, the matter
Divine, the effect salvation, meet it is that such a saving doctrine a doctrine of such
tidings, should be beautified and adorned.

III. This doctrine is adorned when it is made beautiful and lovely unto men, and this by two
things in the professors of it.
1. By an honest and unblamable conversation, for carnal men commonly esteem of the
doctrine by the life, and the profession by the practice of the professor.
2. By Gods blessing which is promised and is attending such walking, whereby even
strangers to the Church are forced to begin to like of the profession: for Gods blessing
upon His people is not only profitable to themselves, but turneth to the salvation of
many others. So we read that when Licinius was overcome by Constantine, and the
persecutions ceased, which had almost for three hundred years together wasted the
Church, how innumerable of them, who before had worshipped their idols, were
contented to be received into the Church. On the contrary, the gospel is dishonoured
when the Lord is forced to judge and correct the abuse of His name in the professors of it
(Eze 36:20).

IV. Servants adorn the gospel, when professing it, they, by performing all faithful service to
their masters in and for God, SEEK AND OBTAIN THE BLESSING OF GOD IN THE CONDITION OF LIFE
WHEREIN HE HATH PLACED THEM. (T. Taylor, D. D.)

The duty of advancing the Christian religion

I. The explanation of the terms used.

1. By the doctrine of God our Saviour the apostle means the Christian religion, or that
institution of faith and manners which Jesus taught and published when here on earth.
2. To adorn the doctrine of God our Saviour is to advance the credit and reputation of
Christian religion in the world. It is so to govern and demean ourselves that we may
reconcile its enemies to a good opinion of it; that we may procure and even force regard
and veneration towards it.
3. By the they in the text, the persons upon whom this duty is incumbent, we may fairly
understand the whole body of Christians.

II. THE NATURE, ACTS, AND EXERCISES OF DUTY. How a man may adorn the doctrine of God our
Saviour
1. As it is a rule of faith, or an institution of religion, which we believe and own as of Divine
authority. By manifesting, beyond any reasonable exception, that we unfeignedly assent
unto it, that we firmly believe it to be, what we pretend, of Divine original. And this will
be evident to all
(1) If our faith be perfect and entire. If we receive our religion as it is in itself, in all its
parts, in every article, and in their plainest sense.
(2) If we are steady, firm, and constant in the profession of it.
(3) If we express an affection, a prudent zeal in the profession of it.
2. As it is a rule of life and manners. To this purpose it is absolutely necessary
(1) That our obedience be entire and universal.
 (2) That our obedience be free and cheerful,
(3) If in cases doubtful we determine our practice on the side of the law, and of our duty.
(4) By an eminent practice of some particular virtues, as of mercy and charity. Wherever
these are expressed to the life--habitually, bountifully, freely--all that observe it will
esteem the religion from whence such a spirit flows.

III. The reasons which oblige us, and the encouragements which may persuade us, to the
practice of it.
1. To adorn the doctrine of God our Saviour by such a faith and practice as I have now
described is the most infallible assurance, both to ourselves and others, that our
principle is sincere and perfect.
2. To live such a life as shall cause our religion to be esteemed and honoured in the world, is
the greatest blessing, as well to ourselves as to others, that we can either imagine or
desire.
3. Another encouragement to such a profession and practice of our religion as shall adorn it
are the particular promises which are made to those who shall attain unto it.
4. The particular peace and satisfaction which will arise from such a faith and life. (J.
Lambe.)

Slaves adorning the doctrine of God

As the number of slaves in the first century was so enormous it was only in accordance with
human probability that many of the first converts to Christianity belonged to this class; all the
more so, as Christianity belonged to this class; all the more so, as Christianity, like most great
movements, began with the lower orders and thence spread upwards. Among the better class of
slaves, that is those who were not so degraded as to be insensible of their own degradation, the
gospel spread freely. It offered them just what they needed, and the lack of which had turned
their life into one great despair. It gave them something to hope for and live for. Their condition
in the world was both socially and morally deplorable. Socially they had no rights beyond what
their lord chose to allow them. And St. Chrysostom in commenting on this passage points out
how inevitable it was that the moral character of slaves should as a rule be bad. They have no
motive for trying to be good, and very little opportunity of learning what is right. Every one,
slaves included, admits that as a race they are passionate, intractable, and indisposed to virtue,
not because God has made them so, but from bad education and the neglect of their masters.
And yet this is the class which St. Paul singles out as being able in a peculiar way to adorn the
doctrine of God our Saviour in all things. To adorn the doctrine of God. How is the doctrine of
God to be adorned? And how are slaves capable of adorning it? The doctrine of God is that
which He teaches, which He has revealed for our instruction. It is His revelation of Himself. He
is the author of it, the giver of it, and the subject of it. He is also its end or purpose. It is granted
in order that men may know Him, and love Him, and be brought home to Him. All these facts
are a guarantee to us of its importance and its security. It comes from One who is infinitely great
and infinitely true. And yet it is capable of being adorned by those to whom it is given. There is
nothing paradoxical in this. It is precisely those things which in themselves are good and
beautiful that we consider capable of adornment and worthy of it. Thus adornment is a form of
homage: it is the tribute which the discerning pay to beauty. But adornment has its relations not
only to those who bestow, but to those also who receive it. It is a reflection of the mind of the
giver; but it has also an influence on the recipient. And, first, it makes that which is adorned
more conspicuous and better known. A picture in a frame is more likely to be looked at than one
that is unframed. Adornment is an advertisement of merit: it makes the adorned object more
readily perceived and more widely appreciated. And, secondly, if it is well chosen and well
bestowed, it augments the merit of that which it adorns. That which was fair before is made still
fairer by suitable ornament. The beautiful painting is still more beautiful in a worthy frame.
Noble ornament increases the dignity of a noble structure. And a person of royal presence
becomes still more regal when royally arrayed. Adornment, therefore, is not only an
advertisement of beauty, it is also a real enhancement of it. All these particulars hold good with
regard to the adornment of the doctrine of God. By trying to adorn it and make it more beautiful
and more attractive, we show our respect for it; we pay our tribute of homage and admiration.
We show to all the world that we think it estimable, and worthy of attention and honour. And by
so doing we make the doctrine of God better known: we bring it under the notice of others who
might otherwise have overlooked it: we force it upon their attention. Moreover, the doctrine
which we thus adorn becomes really more beautiful in consequence. Our acceptance of the
doctrine of God, and our efforts to adorn it, bring out its inherent life and develop its natural
value, and every additional person who joins us in doing this is an augmentation of its powers. It
is within our power not only to honour and make better known, but also to enhance, the beauty
of the doctrine of God. But slaves--and such slaves as were found throughout the Roman empire
in St. Pauls day--what have they to do with the adornment of the doctrine of God? Why is this
duty of making the gospel more beautiful specially mentioned in connection with them? That
the aristocracy of the empire, its magistrates, its senators, its commanders--supposing that any
of them could be induced to embrace the faith of Jesus Christ--should be charged to adorn the
doctrines which they had accepted, would be intelligible. Their acceptance of it would be a
tribute to its dignity. Their loyalty to it would be a proclamation of its merits. Their accession to
its ranks would be a real augmentation of its powers of attraction. But almost the reverse of all
this would seem to be the truth in the case of slaves. Their tastes were so low, their moral
judgment so debased, that for a religion to have found a welcome among slaves would hardly be
a recommendation of it to respectable people. And what opportunities had slaves, regarded as
they were as the very outcasts of society, of making the gospel better known or more attractive?
Yet St. Paul knew what he was about when he urged Titus to commit the adorning of the
doctrine of God in a special manner to slaves: and experience has proved the soundness of his
judgment. If the mere fact that many slaves accepted the faith could not do a great deal to
recommend the power and beauty of the gospel, the Christian lives, which they thenceforward
led, could. It was a strong argument a fortiori. The worse the unconverted sinner, the more
marvellous his thorough conversion. As Chrysostom puts it, when it was seen that Christianity,
by giving a settled principle of sufficient power to counterbalance the pleasures of sin, was able
to impose a restraint upon a class so self-willed, and render them singularly well behaved, then
their masters, however unreasonable they might be, were likely to form a high opinion of the
doctrines which accomplished this. And Chrysostom goes on to point out that the way in which
slaves are to endeavour to adorn the doctrine of God is by cultivating precisely those virtues
which contribute most to their masters comfort and interest--submissiveness, gentleness,
meekness, honesty, truthfulness, and a faithful discharge of all duties. What a testimony conduct
of this kind would be to the power and beauty of the gospel; and a testimony all the more
powerful in the eyes of those masters who became conscious that these despised Christian slaves
were living better lives than their owners! The passionate man, who found his slave always
gentle and submissive; the inhuman and ferocious man, who found his slave always meek and
respectful; the fraudulent man of business, who noticed that his slave never pilfered or told lies;
the sensualist, who observed that his slave was never intemperate and always shocked at
immodesty--all these, even if they were not induced to become converts to the new faith, or even
to take much trouble to understand it, would at least at times feel something of respect, if not of
awe and reverence, for a creed which produced such results. Where did their slaves learn these
lofty principles? Whence did they derive the power to live up to them? Nor were these the only
ways in which the most degraded and despised class in the society of that age were able to
adorn the doctrine of God. Slaves were not only an ornament to the faith by their lives; they
adorned it also by their deaths. Not a few slaves won the martyrs crown. What slaves could do
then we all of us can do now. We can prove to all for whom and with whom we work that we
really do believe and endeavour to live up to the faith that we profess. By the lives we lead we
can show to all who know anything of us that we are loyal to Christ. By avoiding offence in word
or in deed, and by welcoming opportunities of doing good to others, we can make His principles
better known. And by doing all this brightly and cheerfully, without ostentation or affectation or
moroseness, we tan make His principles attractive. Thus we also can adorn the doctrine of God
in all things. In all things. That all-embracing addition to the apostolic injunction must not be
test sight of. There is no duty so humble, no occupation, so trifling, that it cannot be made into
an opportunity for adorning our religion (1Co 10:31). (A. Plummer, D. D.)

Christians making the gospel beautiful

I. THE WONDERFUL POSSIBILITY that is opened out here before every Christian that he may add
beauty to the gospel. He may paint the lily and gild the refined gold. For men do quite rightly
and legitimately judge of systems by their followers. The astronomer does not look directly up
into the sky when he wants to watch the heavenly bodies, but down into the mirror, on which
their reflection is cast. And so our little low lives down here upon earth should so give back the
starry bodies and infinitudes above us that some dim eyes, which peradventure could not gaze
into the violet abysses with their lustrous points, may behold them reflected in the beauty of
your life. Our lives should be like the old missals, where you find the loving care of the monastic
scribe has illuminated and illustrated the holy text, or has rubricated and gilded some of the
letters. The best Illustrated Bible is the conduct of the people that profess to take it for their
guide and law.

II. THE SOLEMN ALTERNATIVE. If you look at the context you will see that a set of exhortations
preceding these to the slaves, which are addressed to the wives, end with urging as the great
motive to the conduct enjoined, that the Word of God be not blasphemed. That is the other
side of the same thought as is in my text. The issues of the conduct of professing Christians are
the one or other of these two, either to add beauty to the gospel or to cause the Word of God to
be blasphemed. If you do not the one you will be doing the other. There are no worse enemies of
the gospel than its inconsistent friends. Who is it that thwarts missionary work in India?
Englishmen! Who is it that, wherever they go with their ships, put a taunt into the lips of the
enemy which the Christian workers find it hard to meet? English sailors! The notorious
dissipation and immorality amongst the representatives of English commerce in the various
Eastern eentres of trade puts a taunt into the mouth of the abstemious Hindu and of the
Chinaman. These are your Christians, are they? England, that sends out missionaries in the
cabin, and Bibles and men side by side amongst the cargo, has to listen, and her people have to
take to themselves the awful words with which the ancient Jewish inconsistencies were rebuked:
Through you the name of God is blasphemed amongst the Gentiles. And in less solemn
manner perhaps, but just as truly, here, in a so-called Christian land, the inconsistencies, the
selfishness, the worldliness of professing Christian people, the absolute absence of all apparent
difference between them and the most godless man that is in the same circumstances, are the
things which perhaps more than anything else counteract the evangelistic efforts of the Christian
Church.

III. The sort of life that will commend and adorn the gospel.
1. It must be a life conspicuously and uniformly under the influence of Christian principles. I
put emphasis upon these two words conspicuously and uniformly. It will be of very
little use if your Christian principle is so buried in your life, embedded beneath a mass of
 selfishness and worldliness and indifference as that it takes a microscope and a weeks
looking for to find it. And it will be of very little use, either, if your life is by fits and starts
under the influence of Christian principle; a minute guided by that and ten minutes
guided by the other thing--if here and there, sprinkled thinly over the rotting mass, there
be a handful of the saving salt.
2. Remember, too, as the context teaches us, that the lives which commend and adorn the
doctrine must be such as manifest Christian principle in the smallest details. What is it
Paul tells these Cretan slaves to do that they may adorn the doctrine? Obedience,
keeping a civil tongue in their heads in the midst of provocation, not indulging in petty
pilfering, being true to the trust that was given to them. That is no great thing, you may
say, but in these little things they were to adorn the great doctrine of God their Saviour.
Ay! The smallest duties are in some sense the largest sphere for the operation of great
principles. For it is the little duties which by their minuteness tempt men to think that
they can do them without calling in the great principles of conduct, that give the colour
to every life after all. The little banks of mud in the wheel tracks in the road are shaped
upon the same slopes, and moulded by the same law that carves the mountains and lifts
the precipices of the Himalayas. And a handful of snow in the hedge in the winter time
will fall into the same curves, and be obedient to the same great physical laws which
shape the glaciers that lie on the sides of the Alps. You do not want big things in order,
largely and nobly, to manifest big principles. The smallest duties, distinctly done for
Christs sake, wilt adorn the doctrine.
3. And then again, I may say that the manner of life which commends the gospel will be one
conspicuously above the level of the morality of the class to which you belong. These
slaves were warned not to fall into the vices that were proper to their class, in order that
by not falling into them, and so being unlike their fellows, they might glorify the gospel.
For the things that Paul warns them not to do are the faults which all history and
experience tell us are exactly the vices of the slave--petty pilfering, a rank tongue
blossoming into insolent speech, a disregard of the masters interests, sulky disobedience
or sly evasion of the command. These are the kind of things that the devilish institution
of slavery makes almost necessary on the part of the slave, unless some higher motive
and loftier principle come in to counteract the effects. And in like manner all of us have,
in the class to which we belong, and the sort of life which we have to live, certain evils
natural to our position; and unless you are unlike the non-Christian men of your own
profession and the people that are under the same worldly influence as you are--unless
you are unlike them in that your righteousness exceeds their righteousness, Ye shall in
no wise enter the kingdom of heaven. (A. Maclaren, D. D.)

Religion adorned

I. THE PURITY OF TRUTH. The other day we read in the newspapers that in Berlin there is a
wonderful gem, a sapphire weighing ten ounces, and said to be worth--if it were pure--a million
pounds. But there is a flaw in it; it is not one entire and perfect chrysolite. Ah, if it were only
pure! We damage our cause and prevent people from joining us sometimes because we are not
true to the principles we profess. Deceit is always ugly; truth is ever beautiful. To be pure and
truthful in all we say or do cannot be accomplished by merely wishing; it will probably take an
entire life for a man to become genuine as Jesus Christ was. Still, let us try; and though we fall,
we should not despair. The finest trait of beauty in a mans character is when he is so true that
his word may be trusted as much as his bond, and people remark of him, Well, if he says so, it
must be true.
 II. THE RHYTHM OF LIFE. Not only wear a flower in your breast, but let there be the beauty of
truth and the perfume of kindliness in your looks, words, and actions. Let me tell you of a
famous soldier who went to the palace one day to have an audience of the king of England.
Having to wait a little, he paced up and down the antechamber impatiently, and as he walked,
his sword dragged and rattled behind him. The king opening the door, said to a courtier loud
enough for all the others to hear, Dear me, what a nuisance that mans sword is! The veteran
exclaimed, So your Majestys enemies think. That was the retort courteous, wasnt it? Of
course the sword was powerful, and while the hand that wielded it was strong and the heart of
the soldier true and brave, still I think he might have carried his sword quietly; though it was
terrible in the battle, need he to make it a nuisance in the palace? Therefore, be thoughtful of the
feelings of others. More unpleasantness is caused by want of thought than by want of feeling.
Make your life as musical and poetical as possible, agreeable in passing and pleasant in
remembrance.

III. THE GLORY OF USEFULNESS. In being useful you are adorning the religion of Christ; pluck
up your heart, and seek out opportunities to do good. Be a true Christian minister; and
remember that though you are a slave to circumstances, you may adorn religion more than a
cathedral can do. When you thus live, prompted by love to God and love to man, life shall be a
blessing, and your heaven shall be begun below. (W. Birch.)

The grammar of ornament

I. THE GRANDEUR OF CHRISTIAN DOCTRINE. The doctrine of God. If the gospel of Christ be the
doctrine of God it ought to reflect the attributes of God. We venture to say it does thus reflect its
Author; the New Testament bears conspicuously the grand characteristics of divinity.
1. Think of the vastness of the gospel. We feel in it the infinitude of God. We are redeemed
before the foundation of the world; the redemption disclosed is that of a race; it is
worked out through the ages; its issues are in the great eternity beyond.
2. Think of the purity of the gospel. There is a strange purity in revelation. The Old
Testament stretches like a stainless sky above the wild, sensual, corrupt nations of
antiquity; the New Testament bears the same relation to the life of modern nations. As
we look into the pure blue of the firmament far beyond our smoky atmosphere, so do we
look up to the righteousness revealed in Christ as the body of heaven for clearness.
3. Think of the love of the gospel--comprehending men of all nations, languages, tribes, and
tongues.
4. Think of the power of the gospel. We feel in revelation the energy of suns, the force of
winds, the sound of many seas. There is a majestic moral power in the gospel that we do
not find in the sublimest philosophies of men, that is also painfully missing in the
noblest sacred literature of the heathen (Rom 1:16).
5. Think of the permanence of revelation. Science says, Persistence is the sign of reality.
How divinely real, then, is the gospel of God in Jesus Christ! It is the only thing on the
face of the earth that does persist. Every now and then when a new heresy starts up there
is a panic, as if the authority of revelation had come to an end; but if you wait awhile it is
the heresy and the panic which come to an end. A gentleman told me that he was walking
in his garden one day when his little child was by; suddenly the little one burst into tears
and cried out in terror, Oh! father, the house is falling. The child saw the clouds
drifting over the house, and mistook the movement of the clouds for the movement of
the house--the house was right enough, it is standing now. So sometimes we think that
revelation is falling and coming to nought, but it is soon clear that the movement is
 elsewhere. Nations, dynasties, philosophies, fashions, pass like fleeting vapours and
shadows, but the gospel stands like a rock. Ah! and will stand when rolling years shall
cease to move.

II. THE SUPREME DEMONSTRATION OF CHRISTIAN DOCTRINE IS FOUND IN CHRISTIAN CHARACTER.

That they may adorn the doctrine of God our Saviour in all things. The gospel is not a mere
speculation, a superb philosophy, a grand ideal; it is intensely practical; it is to prove itself the
doctrine of God by making all who believe in it like God.
1. Adorn the doctrine. That is, reveal, display, make conspicuous and impressive the
splendid contents of your faith. The doctrine of God is in the Testaments in suppressed
magnificence, and the saints are to give it expression, embodiment: they are to flash out
the unrevealed glory in their spirit and language and conduct. The vastness, the depth,
the tenderness, the beauty of their creed is to be made tangible. Our creed must
transfigure our life; our life must demonstrate the divinity of our creed. As the stars
adorn astronomy, as the roses of June adorn botany, as the rainbow adorns optics, so our
conduct must flash out the hidden virtue and glory of the doctrine of God.
2. Adorn the doctrine in all things. The saints are to illustrate the doctrine of God in all its
fulness--to do it justice at all points. And so we have much to do. Every system of
morality outside the Christian Church: Platonic, Aristotelian, Stoic, Epicurean,
Utilitarian, Positivist; every system concerns itself with some pet virtue, or with some
special class of virtues; but Christianity is most comprehensive--it concerns itself with
whatever is just, true, lovely, or of good report; everything virtuous and praiseworthy is
made an object of aspiration. We must do justice to the doctrine of God throughout our
whole personality. At one end of our complex nature are the grand faculties of
intelligence, conscience, will, imagination, linking us with the upper universe; at the
other end of our being are basal instincts and affinities establishing a kinship between us
and the world below our feet. We must see to it that our faith hallows our whole
personality, that our splendid faculties are sacred to their lofty uses, that our inferior
instincts are duly chastened, that we live sanctified in body, soul, and spirit. The ethics of
Christianity comprehend the whole grammar of ornament. The faith of Christ is a
salvation from all sin, a salvation into all holiness. As everybody knows, Shakespeare was
a great lover of the old English flowers, frequently making them to spring forth in his
poems with the freshness of nature itself, and so some years ago, when his admirers
restored the cottage in which the dramatist was born, they resolved to plant in its
grounds all the sweet things of summer found on the bards immortal page: rosemary,
ox-lip, wild thyme, pansies, peony, lily, love-in-idleness, cuckoo-buds, lady-smocks,
freckled cowslip, daisies pied, eglantine, woodbine, nodding violets, musk roses, red
roses--all were carefully planted out in the sun. What a catalogue of virtues could we
compile from revelation! What a multitude of graces are here, and fine differentiations of
sublime qualities and principles of moral life! Now all these we are to realise in actual life
as season and opportunity may permit, until the whole range of our character and action
is filled with beauty and fragrance as the garden of the Lord. In adorning the doctrine of
God in all things we render that doctrine the most valuable service any may render it.
The world is not persuaded by logic, by learning, by literature, but by life; the multitude
believes in what it can see--in the eloquence of conduct, the logic of facts, the feeling and
power of deeds. We may see this very clearly illustrated in another direction. Why do we
all believe in astronomy? Why have we such a positive faith in a science which professes
to give the true account of the distant mysterious firmament; which assumes to weigh
suns, to analyse stars, to calculate the movements of endless orbs and comets? Do we
believe in all this because we have read Sir Isaac Newton, mastered his reasonings,
verified his calculations and conclusions? Not for a moment. The faith of the million
 rests on what it can see. Our common faith in astronomy is derived not immediately
from Newtons Principia, but indirectly through the penny almanac. At the beginning of
the year we learn that an eclipse of the sun or moon is predicted, and on the palpable
fulfilment of that prediction rests the firmest faith of modern times--faith in astronomy.
On the day or night of an eclipse myriads of people look into the sky who never look into
it at any other time, and the exact fulfilment of the prediction brings conviction to their
mind touching all the large assumptions of celestial science. People believe in what they
see; the popular faith is based entirely on the darkened orb. So the faith of men generally
in Christianity does not rest on theology, criticism, logic, but on Christianity as it finds
expression in the spirit and life of its disciples. Once more men believe in what they see,
only this time they are not called to look upon a darkened orb, but on a Church bright as
the sun shedding on men and nations moral splendours like the light of seven days. (W.
L. Watkinson.)

The duty of adorning our Christian profession

I. TAKE A GENERAL VIEW OF THE DOCTRINE OF GOD OUR SAVIOUR. It is not the doctrine of God,
as our Creator, Preserver, Benefactor, Governor, etc., which is here meant, but the doctrine that
concerns our salvation--our fall in Adam, and its consequences (Rom 5:12), ignorance,
insensibility, sinfulness, guilt, condemnation, etc; our redemption by Christ (1Co 15:1-3; Rom
5:6-10; 1Pe 1:18) the means whereby we partake of this redemption, viz., repentance and faith
(Mar 1:15; Act 20:21); the effects produced, as justification, whereby we pass from
condemnation and wrath to acquaintance and favour with God, and are entitled to eternal life
(Act 13:38; Tit 3:7); as renovation of nature, whereby we are qualified to bring forth fruit to the
glory of God; the necessity of continuing in this state of salvation, and increasing in holiness
(Joh 15:1; Rom 11:19-22); our enemies and hindrances--Satan, the world, the flesh (Eph 6:10-19;
1Jn 2:14-15; Rom 8:12-13); our friends and helps--God (Rom 8:31), Christ (Heb 4:14-16; 2Co
12:9), the Spirit (Rom 8:26), angels (Heb 1:14), the people of God: that we are upon our trial for
eternity, and many eyes upon us (Heb 12:1): the issue of all, the death of the body, the
immortality of the soul, the resurrection, judgment, eternal life.

II. SHOW WHAT IS MEANT BY ADORNING IT. Here is an allusion to the ornaments of dress. Dress
may be fit or unfit for us, suitable or unsuitable: our temper and conduct must be suitable to the
gospel. Instance, in the doctrine of our fall and its consequences. Does the gospel teach that we
are fallen, depraved, etc.? then all high thoughts of ourselves, all self-confidence, and
impenitence are unsuitable to this doctrine; humility, self-abasement, and godly sorrow, are
suitable thereto. In the doctrine of our redemption; unbelief, diffidence, despondency, are
unsuitable; faith, confidence in God, and peace of mind, are suitable thereto.
2. Another end for which dress is used is to represent and exhibit the persons who wear it in
their true character and proper loveliness. Just so, our temper and conduct should be
calculated to set forth the doctrine of the gospel in the most correct and clear point of
view.
3. A third end, which some have in view in adopting various kinds of dress, is to add to their
comeliness and beauty, and make themselves appear more agreeable than they really
are. We cannot possibly give greater beauty to the gospel than it has, but there are
certain graces and virtues which are more calculated to set forth its beauty and
amiableness, and to show it to advantage. Such are the graces and virtues recommended
(Rom 12:9-18; 1Co 13:4-7; Col 3:12-17); and in the verses preceding the text, as truth,
uprightness, justice, mercy, charity, meekness, gentleness, benevolence, sobriety,
industry, frugality, liberality, cheerfulness, gratitude.
 III. HOW THIS MUST BE DONE IN ALL THINGS. In all persons, old and young, rich and poor,
high and low. In all conditions and states, as married or single, parents or children, masters or
servants. In all places: at home, abroad, alone, in company, in the church or market, with our
friends or enemies, the righteous or wicked. In all employments: in religious, civil, and natural
actions. At all times: on the Lords days; on other days; at morning, noon and night; in
childhood, youth, manhood, middle age, old age. (J. Benson.)

Adorning
Raphael, the prince of modern painters, made ten pictures of Bible scenes. Three of them were
lost, and somehow the rest lay neglected and forgotten for more than a hundred years in a garret
at Arras. There Rubens found them, and persuaded Charles I of England to buy them for his
palace. They were put into good order, and by and by a room in Hampton Court Palace was built
to receive them. They are now admired by thousands in the South Kensington Museum, and, by
means of engravings, are better known, it is said, than any other work of art in the world. The
gospel in Crete was like Raphaels pictures in the Arras garret. It was a despised thing, overlaid
with frightful prejudices, under which its beauty was buried. But Paul feels that if the poor
Christian slaves lived Christian lives, they would do for it what Rubens did for the defaced and
dusty paintings of Raphael; they would rescue it from neglect, and discover its heavenly
grandeur to admiring thousands who would multiply and spread it throughout the world. Every
adorner of the doctrine walks along a highway which has these stages.

I. SAVING FAITH, A HEARTY FAITH. A doctrine in logic or metaphysics appeals only to my head:
it has little or nothing to do with the heart; but the doctrine must win the assent of the mind
and the consent of the heart. The gospel plants all its artillery before the heart till the everlasting
gates are lifted up that the King of glory may enter and reign without a rival. And you must obey
Him; for, being God as well as Saviour, when He commands you must obey. You are like the
wounded soldier on the battlefield, to whom healing is offered by the doctor, who has all the
authority of the kingdom at his back. The sick man has no right to refuse, he must accept healing
that he may be fitted for the Queens service. The offers of mercy, so gentle, have behind them all
the authority of heaven. Christ as Saviour wins the heart, and as God He claims obedience.

II. TRUE CONFESSION. Christ comes from heaven, and gives His testimony about God and
yourself, about sin and salvation. You in your turn take up and repeat His testimony. You receive
His record, and set to your seal that He is true. Your confession is to be as a true trademark,
declaring the maker and quality of what is within. The foot, or the hand, or the eye must not
contradict the lip. And you are to put away all mean shame; for no one ever adorned a doctrine
of which he was ashamed before men.

III. DAILY DUTY, A HEAVENLY MORALITY. Some make much of duty, but think that they can get
on well enough without doctrine. Were the captain of a steamer to say, I want steam, but dont
bother me with coals--dirty, dull, heavy lumps; steam, but no coal for me, you should think him
a very foolish man. Now he is as foolish whose motto is, Not doctrine, but life. The apostle, you
see, unites the two. He makes one thing of doctrine and piety, and one thing of piety and
morality. To him duty is the adorning of the doctrine. (James Wells.)

Adorning the truth

The word doctrine, as used here, means instruction--any or all of the great truths set forth in
the Divine word. The word adorn means to decorate or beautify, as with gems or garlands or
goodly apparel.

I. This exhortation applies first to all who, in any sense or sphere, are teaching Christian
truths.
1. It is largely violated in two opposite directions.
(1) On the one hand, we find the doctrines of grace set forth as bold, ugly, and repulsive
dogmata.
(2) On the other hand, we find men attempting to render the gospel attractive to the
carnal heart by simply leaving all its strong doctrines out of it.
2. Between these extremes, and equally opposed to both, lies the true method of teaching. It
is not the work of a costumer, arranging either a harlequin for farce or a gibbering ghost
for tragedy; but it is a blessed imitation of Christ, beautifying the whole heavenly body of
truth by adorning its doctrines.

II. This exhortation APPLIES EQUALLY TO ALL CHRISTIANS, bidding them make all these
doctrines beautiful by the power of their daily lives. Let us only live as if the gospel we profess,
instead of making us gloomy fanatics or self-righteous pharisees, made us rather kind and
gentle, and lovely and joyous; never taking from us a single truly good thing on earth, but only
adding to each a new charm and power. Thereby we shall wonderfully adorn that gospel. The
humblest man in our midst, if he live imitating his Master, his life pervaded with the principles
of his faith, truly glorifies the gospel. Behold these humble children of suffering and toil--that
faithful-hearted woman, plying her needle into the waning night that she may earn scanty bread
for her fatherless children, amid all temptations and trials keeping Christian faith and love
unstained; and as she fashions that coarse garment she is working as well a lustrous robe for
Gods glorious gospel! See that weary toiler in shop or field, amid all antagonisms to good and
solicitations to evil making exhibition of all that is honest and lovely and of good report; and
while he plies the hammer, or holds the plough, he is making Divine truth beautiful, as with
gems and fine gold fashioning a diadem for the gospel of Christ. Oh, what a beauty and glory it
casts over this low world and this common life, just to feel that amid all weary labour and
perplexing cares we are at work not merely for ourselves and our beloved ones, or for the higher
good of our day and generation, but verily and directly as well for the infinite God and His glory;
that there is not one of us so ignorant or obscure that he may not, in his own sphere and lot, be
reflecting splendour on every Divine attribute, bringing forth nobler regalia for the coronation of
Christ! (C. Wadsworth, D. D.)

Gospel adornment

I. A NAME OF ADORNMENT FOR THE GOSPEL. The doctrine of God our Saviour.
1. It sets forth its greatness: doctrine of God.
(1) Our fall, ruin, sin, and punishment were great.
(2) Our salvation and redemption are great.
(3) Our safety, happiness, and hopes are great.
2. It sets forth its certainty. It is of God.
(1) It comes by revelation of God.
(2) It is guaranteed by the fidelity of God.
(3) It is as immutable as God Himself.
3. It sets forth its relation to Christ Jesus: of God our Saviour.
 (1) He is the author of it.
(2) He is the substance of it.
(3) He is the proclaimer of it.
(4) He is the object of it. The gospel glorifies Jesus.
4. It sets forth its authority.
(1) The whole system of revealed truth is of God.
(2) The Saviour Himself is God, and hence He must be accepted.
(3) The gospel itself is Divine. Gods mind is embodied in the doctrine of the Lord Jesus,
and to reject it is to reject God.

II. A method of adornment for the gospel.

1. The persons who are to adorn the gospel. In Pauls day, bond servants or slaves; in our
day, poor servants of the humblest order. Strange that these should be set to such a task!
Yet the women slaves adorned their mistresses, and both men and women of the poorest
class were quite ready to adorn themselves. From none does the gospel receive more
honour than from the poor.
2. The way in which these persons could specially adorn the gospel.
(1) By obedience to their masters (Tit 2:9).
(2) By endeavours to please them: please them well.
(3) By restraining their tongues: not answering again.
(4) By scrupulous honesty: not purloining (Tit 2:10).
(5) By trustworthy character: showing all good fidelity.
3. The way of adornment of the doctrine in general.
(1) Adornment, if really so, is suitable to beauty. Holiness, mercifulness, cheerfulness,
etc., are congruous with the gospel.
(2) Adornment is often a tribute to beauty. Such is a godly conversation: it honours the
gospel.
(3) Adornment is an advertisement of beauty. Holiness calls attention to the natural
beauty of the gospel.
(4) Adornment is an enhancement of beauty. Godliness gives emphasis to the excellence
of doctrine. (C. H. Spurgeon.)

Living ornaments
1. I sometimes think that the doctrine of God our Saviour, may be likened to a guide book,
which tells us how to attain a holy character. When buying a book, I always give
preference to one that is illustrated. I prize my Bunyans Pilgrims Progress as much for
its charming pictures as for its letterpress. As pictures adorn a book, so let our kindly
words and loving deeds be pleasant illustrations of the Christ who dwells within. Paul
said, I live, yet not I, but Christ liveth within me; but people cannot see the Christ
within you. They are like children, who cannot read the words of a book, but can
understand it from the pictures. Therefore, let your life be an adorning picture of the
doctrine that the gentle and loving Christ dwells within His disciples.
2. It may also be likened to a letter from a loved one. A month or two ago, I received a loving
letter from Southport, from one of our orphan children who is now dangerously ill; and
in her letter, she enclosed two or three beautiful flowers which she had begged from
somebodys garden. The letter was not elegantly expressed or beautifully written, but
 those flowers spoke to my heart; they made the letter beautiful. Let us adorn the epistles
of our lives with the beautiful flowers of peace and gentleness. Your life may be but
humble and poor--some people may even call you vulgar; but still you may adorn
yourself with the perfume of love, and your life shall lead men to God.
3. I think, too, that Christianity may be likened to a shelter in the wilderness of a prodigals
life. See him yonder, afar off, half naked, hungry, broken hearted, looking for home, and
while he looks and longs for home, his father runs, and falls on his neck, and kisses him,
and orders a feast to welcome him. But soon after, his elder brother drew nigh to the
house, and hearing music and dancing, he cried, What means this? When he was told
that it was done to welcome his younger brother, he was angry and would not go in. The
elder brother did not adorn, but blurred the doctrine of God our Saviour. The father
adorned the doctrine that God loves the penitent sinner; and you should copy his spirit
into your life. When you forgive men, do it kindly and thoroughly. A man or a woman--it
may be your workmate, or your brother, or child--having been sorely tempted, the weak
one has fallen, and comes to your door hungry, naked, friendless, and penniless. Take
her in, of course, with a kindly welcome; and thus, adorn the doctrine that God freely
and cheerfully pardons His human children.
4. The Christ life may be further likened to seed--it is a thing of growth, and generally of
slow growth, as is the case with things that are to be lasting. While character cannot be
wholly transferred, the seeds of love and purity can be planted in us. The seeds of truth
are planted in the receptive soil of our heart, which has to be prepared for it, and kept
watered by prayer and faith, and continually weeded of those wild inclinations which
always choke the plant. Like a divine graft, the Christ-life of purity and self-sacrifice is
joined to us, and becomes our life, our love, our delight. When His Spirit dwells within
us, we grow like Him in our character, and our fruit is after His kind.
5. When we receive the truths of Jesus and practise them from day to day, our lives shall
exhibit and adorn His doctrine of sacred charity. We need more charity; the charity
which covereth a multitude of sins, and holds on to the erring ones to the very end,
copying from Christ, who never forsook His wayward disciples. Let us show our charity
when men need it most. If a man have plenty of friends fawning upon him, you need not
bestow your friendship; but when he is hungry, naked, or sick, or in grief, then be to him
the adornment of the doctrine of charity. Show men that you believe in Christ by carrying
out His teaching in the friendship and charity of your life. It is said that Francis the
Second, of Prussia, took as his motto these words: The king of Prussia shall be the first
servant of his people. If you would be great in Gods sight; if you would be a power not
only in this world but in the next, be a servant to your fellow men, especially in their sore
distress. One day, when Napoleon was walking in the streets of Paris, a man came along
bearing a heavy burden on his shoulder. Napoleon at once stepped from the footpath
into the carriage road, and allowed the man to pass. Some of his officers were very much
surprised, saying, Sire, why did you give way to that wretched man? Napoleon replied,
Should I not respect his burden? So, let us respect the misfortunes of our fellow men.
Let the men, women, and children in your street, through your noble life, be led to praise
God; and let your light so shine that all men may see the goodness of the Lord through
you and be drawn unto Him. (W. Birch.)

Adorning the doctrine of God

We have been so educated that we are apt to think of beauty as simply an attribute of matter.
We are apt to think that it can be transferred to moral conduct only by a figure of speech. Now,
while we do not deny that in the constitution of the human mind there is such a condition of
faculty as that the perception of outline, or colour, or harmony in matter, or materialness,
produces a certain enjoyment, or, as we call it, a certain sense of the beautiful, we affirm that
that right conduct--moral excellence as well as intellectual excellence--produces upon the mind
just as clearly a sense of beauty. I might appeal to every mans own experience in his home life--
if his home life is fortunate--whether the qualities that he discerned in father and mother were
not admirable to him in his childhood; and whether they were not admirable to him all the way
up. And to many of you, I speak with confidence when I say that, when you have wandered far
from technical faith, yea, when you have largely fallen under the chill of doubt and unbelief,
there still remains to you a silver cord not yet loosed, and a golden bowl not yet broken, and that
that cord which holds you to faith is the mothers heart, and that that bowl is the fathers heart,
and that you believe against reason and in spite of unbelief, because of the faith yet lingering in
your soul in the moral qualities that you have witnessed in the household. Is not courage
beautiful? Is not disinterested benevolence beautiful? There is the case of the engineer who
would not abandon his engine, but stood steadfast because he knew he had a hundred lives
behind him. He stood upon the board, obviously knowing that he was rushing into the darkness
of death. Then there was that other engineer who, on the burning ship upon Lake Erie, stood by
the wheel, and steered for the shore, amidst the gathering and gaining flames, refusing to
escape, and perished in the wheelhouse, in the vain effort to save those who were committed to
his charge. Are not such deeds grand? Are not the qualities that inspire them beautiful? Is there
any temple, is there any sculptured statue, is there any picture, that thrills the soul with such
enthusiastic admiration as acts like these? And what are they but moral acts? How do all men
say of them--They are grand, they are beautiful, they are sublime. Look at the
disinterestedness of womans love. She was won from the fathers house and household with all
that was hopeful before her, to begin a life of love. He was full of generosity, full of manliness,
and full of promise. The buds of young developing life hung on the bough, and were blossoming,
until the fatal snare was set for him: until the growing habit of intoxication fastened upon him,
and degradation settled down upon him, and little by little her life, with anguish of foresight,
and with anguish of love, is overclouded. And yet, though her fathers door stands open to call
her back, she will not abandon him. She thinks of her children, she thinks of their future, and
she will not abandon him. He grows morose. More and more he becomes like the animals. The
beauty which she first saw in him lives now only in memory. The recollection of the past, or
some dimly-painted dream of the future, is all the source of joy that is left her; for the present to
her is full of woe, and sorrow, and humiliation. Gradually his friends forsake him. He is
abandoned by one and by another. He is cast out of work and out of position. More and more is
he degraded and bestialized; and well might she cry, Who shall deliver me from the body of this
death? But she cries no such thing. No angel in heaven ever ministered more patiently, more
tenderly, or more indefatigably for a soul than does she for him. And when at last he dies, and
every person in the whole neighbourhood breathes freer, and says, Thank God, he is gone, and
she is free at last! she is the only mourner; she is the only one that remembers the good that
was in him; and she stands at his grave bowed down with real grief. She stood by him through
good report and through evil report, as she promised; and love triumphed. Tell me, unbrutified
men, is there no beauty in self-denial or in self-sacrifice? Take every single moral quality. Take
those fruits of the Spirit recorded in the word of God which you will find in the fifth chapter of
Galatians. Love--is not that beautiful? Is there anything that makes the face so seraphic as the
full expression of a noble and high minded love? Joy--even a curmudgeon of avarice will look
with admiration upon the cheery, face of outbursting joy in children. Peace, such as we often see
when the passions are burned out, when the day and its heat are gone, and the soul in its old age
sits waiting for the final revelation--this is beautiful. The beauty of the house is in the cradle or
in the armchair. Long suffering, gentleness, goodness, faith, meekness, self-control--are not
these, when they exist in plenary power, esteemed by mankind honourable and beautiful? and
do they not excite the involuntary exclamation of surprise? Now, it is on account of the intrinsic
beauty of moral quality that piety and religious life, in their higher forms, are spoken of in the
word of God as beautiful; and the consummation of piety in the social estate, in the Church,
whether in the present or in the future, is celebrated all the way through the Bible as beautiful.
When the beauty that is in moral quality shall be developed and made conspicuous; when not
merely here and there a person, or a handful, or a household, are harmonious, all the others
being relatively at discords; when not only single families in a neighbourhood, or single
members in a Church are at peace; but when, in serried ranks, men shall shine with the beauty
of holiness, and be lifted into a higher state in which they are able to give positiveness to the
fruits of the spirit; when neighbour does it to neighbour, and it becomes the public sentiment,
and the air is full of it--then will come the millennial day; then will be realized that enchanting
vision which danced in the air before the prophets eye; then shall men live together in
righteousness; then shall that state be known which is symbolized by the lying down of the lion
with the lamb; then all brute natures, all that live by vice, and cruelty, and wickedness, shall be
cleansed out of the earth; and all men shall rejoice in the light, and in the glory, and in the
supremacy of those spiritual experiences which belong to a religious life. It is often the case,
when persons are brought into the Christian life--especially when in great numbers, and under
great excitement--that the first thought of every one is, Now, what shall I do? And some begin
to think of tracts, and wonder if it would not be well for them to have a district. Others inquire if
they had not better go out and see their young friends, and preach to them. They are taught
explicitly that they must go to work. It is said to them, You are converted; now go to work. Start
prayer meetings. Bring in the neighbourhood. I do not say that these things are to be
deprecated: on the contrary, in due degree, and with proper discretion, they all may be duties;
but to represent a Christian life as having its first exhibition and its peculiar testimony in setting
itself to work on and about somebody else is a grave mistake. My advice to every one of you that
has found the Lord Jesus Christ, and that is living in a joyful faith, is, make yourselves more
comely. Look to your thoughts and dispositions. Begin with yourself in your relations to brother
and sister, or to father and mother. Let every duty that is incumbent upon you as child, or
husband, or wife, rise instantly to an exalted place, and become more luminous, more beautiful,
better. And if, having made home more heavenly, if--your disposition being ripened and
beautified--there be opportunity for enterprise with others, do not by any indolence or
misconception neglect that opportunity. Wherever you are, make those who are next to you in
the relation of life see that you are a better man since you became a Christian than you were
before, as a doorkeeper, or as a doer of errands, as a bookkeeper, as a salesman, as a schoolboy
or a schoolgirl. In whatever station God has placed you, in the performance of your special duty,
let the testimony of the Lord Jesus Christ be so borne that men, seeing the things which you do,
may be attracted to Him by the exhibition of your personal character in your relations.
Remember that the essential power of the gospel of Christ, in so far as you are concerned, will lie
in how much of Christ you have in you. It is not profession, nor is it doctrine, though it were
preached by never so eloquent lips, that has power with the world; it is Christlikeness in men. It
is living as Christ lived, not in outward condition, but in inward disposition. He came down that
we might go up. Though He was rich, for our sakes He became poor, that we through His
poverty might become rich. He wept that we need not weep. He was a man of sorrows and
acquainted with grief, that He might lift others out of the lower sphere. He accepted poverty as a
means of enriching us. You are to follow Christs example; and you can preach no more of Him
than you practise. (H. W. Beecher.)

All-round Christianity
In this Titus is counselled to place plainly before the several classes of people who claim to
belong to the Church of Christ the virtues they are expected to cultivate and the vices they must
carefully shun. Each class and each rank has its own special duties to perform, its own special
temptations to resist, its own testimony for Christ to bear. There is no class, and there is no
individual exempt from this. Titus must make no respect of persons, and neglect no class. He
must not influence class against class, but address himself to each, and tell each how to act
towards the others. Each class is under obligation to fulfil its duties towards others so faithfully
that it may be seen at once that they, are the disciples of Christ. Now, if every class of professing
Christians were to act in this way, were to strive so to act--were to think less of the failure of
others in the fulfilment of duty and more of their own, were to look at home first and set about
correcting what is wrong there--what a wonderful transformation would be effected in the face
of society. Masters would ask, not, Are my workmen as diligent as they ought to be? but Do I
deal as fairly with them as I should? Servants would ask, not Is my master as just towards me
as the law of Christ commands? but Am I doing what in me lies to fulfil my duty towards him,
as Christ would have me? Landlords would ask, not Are my tenants as industrious and thrifty
as they might be? but Am I dealing with them in as fair and brotherly a spirit as I should?
Tenants would ask, not Is my landlord not exacting from me more than he ought? but Am I as
careful over his property as I should be--as I might be? And so on throughout all the
relationships of life. But, alas! few think of adopting this method of adorning their Christian
profession. They think it enough to adorn that profession if they point out to one class the faults
of the others, or bemoan the wrongs done to themselves, forgetful of, or heedless to, the wrongs
they themselves do to others. It was not thus that our Lord desired His people, His followers, to
act. No; each man was to begin with himself, pull the beam out of his own eye before he set
himself to extract the mote out of his neighbours. But not only are we apt to overlook the
applicability of the law of Christian duty to ourselves; we are apt also to overlook its
thoroughness and comprehensiveness. There are not a few whose adornment of the Christian
doctrine goes little, if any, further than the acceptance of the Church creed, and attendance with
more or less regularity on certain church services. It is not an uncommon thing to meet men and
women who boast of, who are sincerely proud of, their orthodoxy and Church attendance, and
who do not think it wrong to practise in business what are called, Say, the tricks of trade, or in
private life to indulge in some one or more vices. I have myself heard a person in a maudlin state
of intoxication lamenting the sad condition of a friend who had expressed himself doubtful of
the expediency of infant baptism. Then, again, we have instances of people who magnify one
particular virtue, which they happen to practise, and who become so proud of it that they quite
forget the other virtues which our Christian faith inculcates quite as much on them. The virtue
may, after all, however, not be in their case a virtue at all, or be very little of a virtue. Christ
would not have the temperate man less temperate than he is, but He would ask him, though he
has no inclination towards strong drink, to examine himself and see if he has no inclination
towards something else which is bad, and set himself against that. Christ would ask him, not to
think himself perfect because he did not indulge in a sin that has not the least attraction for him,
but to try and find out the sins that do beset him, and show his perfection--the strength of his
character and the power of his faith--by overcoming them. It may be a temper that is not yet
under his control--a querulous disposition that destroys the peace of his home--a spirit of fault
finding and uncharitableness that mars the blessedness of all intercourse with him, and
transforms even his very truths into falsehoods. Christ would have us adorn the doctrine of God
our Saviour in not one thing but in all things--have us show that it raises us above the vice of
drunkenness, certainly, but also above that of malice, covetousness, selfishness, and all
uncharitableness. But this, I repeat, is what too many professing Christians forget or overlook.
Men are everywhere prone to make compromises in the matter of Christian duty--to hold, it may
be, by the creed and forget the commandments, to think of the sins of others and forget their
own, or cling to one virtue and make it to do duty for all the others. Let us be warned against this
folly. Let us remember that our Christian faith, if it brings us light, lays on us also obligation; if it
reveals the love of God towards us it reveals also what He requires of us. Let us remember how
comprehensive is its scope, and how personal is its appeal to us. It is the spirit of a new life--a
new life that must pervade our whole being and manifest its sanctifying presence in every act we
do and every word we say. (W. Ewen, B. D.)
 TIT 2:11-14
The grace of God that bringeth salvation
The gospel

I. What is here said of its nature.

1. The name. The grace of God.
2. The subject Bringing salvation.
3. The manifestation. Hath appeared.
(1) None are excluded from its benefits.
(2) None are exempt from its appointments.

II. Its influence.

1. How the gospel teaches.
(1) Precept.
(2) Example.
(3) Motive.
(4) Real and spiritual operation and efficiency.
2. What the gospel teaches.
(1) What it teaches us to deny? Ungodliness and worldly lusts.
(2) What it teaches us to do? To live soberly, righteously, and godly in the present
world.
(3) What it teaches us to expect? Looking for that blessed hope and the glorious
appearing of the great God and our Saviour Jesus Christ.
(4) What it teaches us to acknowledge? Who gave Himself, etc. (W. Jay.)

The gospel of the grace of God

I. Its distisguishing characteristics. The grace of God.

1. The gift.
2. Its objects.
3. Its purpose.

II. The universality of its appearance.

1. Adapted for all.
2. Revealed for all.
3. To be proclaimed to all.

III. The inestimable boon which it bestows. Salvation.

1. From the condemning power of sin.
2. From the defilement of sin.
3. From the love of sin.
 4. From the power of sin.
5. From the punishment of sin.

IV. ITS PRACTICAL INFLUENCE. Teaching us, etc. The way of salvation is the highway of
holiness and of purity; the unclean may not pass over it; and within the gates of the celestial City
there shall enter nothing that defileth, that worketh abomination, or that maketh a lie.
Wherever this gospel hath come, in demonstration of the Spirit and with power, it hath swept
away the obscure and execrable rites, the foul abominations, the detestable practices of
paganism. Wherever this gospel hath come in demonstration of the Spirit and with power, it
hath purified the polluted, it hath made the dishonest honest, the intemperate sober, the
licentious chaste. It has converted the monster of depravity into the humble, correct, consistent,
temperate disciple of Christ. The abandoned woman it has purified and refined; and he who was
at once the disgrace, the dishonour, of his family, of society, and of his country, renewed,
reformed, sanctified, made holy, it has placed at the feet of the Redeemer, like the recovered
maniac, clothed and in his right mind. (T. Raffles, D. D.)

The extensiveness of the gospel offers

That the message which Jesus was anointed to deliver emanated from the sovereign goodness
and everlasting mercy of Jehovah, whereby before all worlds He had devised a plan for the
restoration of ruined man, and contains a revelation of His will, is a truth at once most
animating and important. It is a firm conviction of this momentous truth which induces the
believer to set a proper value on the gospel as the message of glad tidings of great joy.

I. Our thoughts are directed, first, to THE SOURCE OF THE GOSPEL, and that source is the grace
of God. The proper signification of the word grace is favour--unmerited goodness and mercy in
a superior conferring benefit upon others. The grace spoken of in the text is the revelation of the
Divine will set forth in the gospel, which, in the strictest sense, may be termed the grace of
God; it being a revelation to which man had no title, setting forth promises of which man was
utterly unworthy, unfolding a plan of redemption which man had no reason to expect. This grace
bringeth salvation. Herein consists its importance. What shall I do to be saved? What good
thing shall I do to inherit eternal life? Wherewith shall I come before the Lord, and bow myself
before the high God? These are vitally important questions--questions which will frequently
present themselves even to the most careless, and they can be satisfactorily answered in the
gospel alone. The gospel bringeth salvation, for it points out to man the means of his recovery
from guilt and degradation. This salvation is complete and infinite, including all the blessings of
the everlasting covenant--that covenant which displays to us the mercy and love of God the
Father; the benefits of the incarnation, life, crucifixion, ascension, and intercession of God the
Son; and all the enlightening, enlivening, and sanctifying influences of God the Holy Ghost. In
the possession of these consists our salvation. The gospel directs man to a Saviour who has
promised, and is able and willing, to bestow any blessing upon those who believe in Him: it
promises pardon, reconciliation, peace; it unfolds the glories of the eternal world; and it invites
and stimulates the sinner to strive, through grace, to become meet for the heavenly inheritance.

II. Now consider THE PERSONS for whose benefit this grace of God hath appeared. The apostle
says, The grace of God, that bringeth salvation hath appeared unto all men; or, according to
the translation in the margin of our Bibles, The grace of God, which bringeth salvation to all
men, hath appeared; and this rendering I conceive to be the more correct. The gospel, then, is
described as bringing salvation to all men; that is, as offering to all who accept it free and full
remission of sin, through the blood of the Lord Jesus; as opening to all believers the gate of the
kingdom of heaven. The gospel is precisely suited for all the wants of a fallen sinner; it meets
him in the hour of difficulty; and, consequently, its offers of mercy are addressed to every
sinner. In the manifestation of Jesus to the wise men, who came from the east to worship Him;
in the prophetic declaration of the aged Simeon, that the Child whom he took up in his arms
should be a light to lighten the Gentiles; in the rending of the veil of the temple, when Jesus had
given up the ghost; in the unlimited commission Go ye into all the world, and preach the gospel
to every creature; and in their qualification for this important work, by the miraculous gift of
tongues, we discover that the new dispensation was designed for the spiritual and eternal benefit
of the whole human race. The rich dispensation of mercy revealed in the gospel beautifully
illustrates the gracious character of our heavenly Father. It is calculated to remove all erroneous
views of His attributes, His mercy, His compassion, His tenderness towards the works of His
hands. Why that gospel should not have been clearly manifested for so many ages after the fall
of man--why eighteen centuries should have elapsed, and millions of our fellow creatures should
still be immersed in the gross darkness of heathen superstition--is one of those secret things
which belong to the Lord our God. It is not our province to sit in judgment on the wisdom of
Jehovahs plans to weigh the wisdom of Jehovahs counsels; neither are we to seek to pry into
the mysterious dealings of His providence. We are, rather, thankfully to acknowledge the
blessings bestowed upon ourselves, and earnestly seek to improve them to the uttermost;
recollecting that responsibility is commensurate with privilege. (T. Bissland, M. A.)

The grace of God

I. The original first moving cause of all the blessings we have from God is orate.
1. Survey all the blessings of the covenant, and from first to last you will see grace doth all.
Election, vocation, justification, sanctification, glorification, all is from grace.
2. To limit the point. Though it is of grace, yet not to exclude Christ, not to exclude the
means of salvation.
3. My next work shall be to give you some reasons why it must be so that grace is the original
cause of all the blessings we receive from God; because it is most for the glory of God,
and most for the comfort of the creature.
(1) It is most convenient for the glory of God to keep up the respects of the creature to
Him in a way suitable to His majesty.
(2) It is most for the comfort of the creature. Grace is the original cause of all the good
we expect and receive from God, that we may seek the favour of God with hope and
retain it with certainty.

II. Grace in the discoveries of the gospel hath shined out in a greater brightness than ever it
did before.
1. What a darkness there was before the eternal gospel was brought out of the bosom of God.
There was a darkness both among Jews and Gentiles. In the greatest part of the world
there was utter darkness as to the knowledge of grace, and in the Church nothing but
shadows and figures.
2. What and how much of grace is now discovered? I answer
(1) The wisdom of grace. The gospel is a mere riddle to carnal reason, a great mystery
(1Ti 3:16).
(2) The freeness of grace both in giving and accepting.
(3) The efficacy and power of grace.
(4) The largeness and bounty of grace.
(5) The sureness of grace.
 III. The grace of God revealed in the gospel is the great means of salvation, or a grace that
tends to salvation.
1. It hath a moral tendency that way; for there is the history of salvation what God hath done
on His part; there are the counsels of salvation what we must do on our part; and there
are excellent enforcements to encourage us to embrace this salvation.
2. Because it hath the promise of the Spirits assistance (Rom 1:16). The gospel is said to be
the power of God unto salvation, not only because it is a powerful instrument which
God hath appropriated to this work, but this is the honour God puts upon the gospel that
He will join and associate the operation of His Spirit with no other doctrine but this.

IV. THIS SALVATION WHICH THE GRACE OF GOD BRINGETH IS FREE FOR ALL THAT WILL ACCEPT IT.
God excludes none but those that exclude themselves. It is said to appear to all men
1. Because it is published to all sorts of men; they all have a like favour in the general offer
(Joh 6:37).
2. All that accept have a like privilege; therefore this grace is said to appear to all men. There
is no difference of nations, nor of conditions of life, nor of lesser opinions in religion, nor
of degrees of grace. See all summed up by the apostle (Col 3:11). (T. Manton, D. D.)

The Epiphany and mission of grace

To this important statement the apostle is led up by the consideration of certain very homely
and practical duties which fall to the lot of Christians in various walks of life, and these matters
he refers to as the things pertaining to sound doctrine. He has a word of practical counsel for
several distinct classes of persons; for he knows the wisdom of being definite. In the connection
indicated by that little word for we have both an introduction to, and a striking illustration of,
the great truth that the passage is designed to set forth. It is the gospel with its wondrous
revelation of grace that is to provide us with new and high incentives boa life of practical virtue
and holiness. It is because we are not under the law, but under grace, that the righteousness of
the law is to be fulfilled in us. To destroy the works of the devil, and to restore and perfect the
grandest work of God on earth, was indeed an undertaking worthy of such conditions as the
Incarnation and the atonement. The apostle speaks of grace itself before he proceeds to indicate
the effects of grace, and of the first grand object and work of grace before he proceeds to enlarge
upon its ulterior effects. He begins with the assertion that the grace of God which bringeth
salvation to all men hath appeared. In these opening words, first our attention is invited to this
central object, the grace of God, then to the fact of its epiphany or manifestation, and then to its
first most necessary purpose and mission--the bringing of salvation within the reach of all men.

I. All true and evangelical religion must have its commencement in the apprehension of
divine grace, and therefore it is of no small importance that we should endeavour clearly to
understand what is denoted by the word. Divine grace, we may say, is the child of love and the
parent of mercy. The essential love of the great Fathers heart takes definite form, and
accommodates itself to our need; reveals itself in facts, and presents itself for our acceptance;
and then we call it grace. That grace received rescues from the disastrous effects of sin; heals our
inward diseases, and comforts our sorrows; and then we call it mercy. But grace does not
exhaust itself in the production of mercy any more than love exhausts itself in the production of
grace. The child leads us back to the parent; the experience of mercy leads us back to that grace
wherein we stand; and the enjoyment of grace prepares us for the life of love, and for that
wondrous reciprocity of affection in which the heavenly Bridegroom and His Bride are to be
bound together forever. Thus of the three mercy ever reaches the heart first; and it is through
accepted mercy that we apprehend revealed grace; similarly it is through the revelations of grace
that we learn the secret of eternal love. And as with the individual so with mankind at large.
Mercy, swift-winged mercy, was the first celestial messenger that reached a sin-stricken world;
and in former dispensations it was with mercy that men had most to do. But if former
dispensations were dispensations of mercy, the present is preeminently the dispensation of
grace, in which it is our privilege not only to receive mercy, but to apprehend the attitude of God
towards us from which the mercy flows. But let us remember that though specially revealed to us
now, the grace of God towards humanity has existed from the very first. The Lamb was slain in
the Divine foreknowledge before the foundation of the world. But the grace of God has in it a
further and higher object than the mere provision of a remedy for human sin--than what is
merely remedial. God has purposed in His own free favour towards mankind to raise man to a
position of moral exaltation and glory, the very highest, so far as we know, that can be occupied
or aspired to by a created intelligence. Such is the destiny of humanity. This is the singular
favour which God designs for the sons of men. Gods favour flows forth to other intelligences
also, but not to the same degree, and it is not manifested after the same fashion. This eternal
purpose of God, however, which has run through the long ages, was not fully revealed to the
sons of men until the fulness of time arrived. It was revealed only in parts and in fragments, so
to speak. From Adam to John the Baptist every man that ever went to heaven went there by the
grace of God. The grace of God has constantly been in operation, but it was operating in a
concealed fashion. Even those who were the subjects of Divine grace seem scarcely to have
known how it reached them, or in what manner they were to be affected by any provision that it
might make to meet their human sins. Before the full favour of God could be revealed to
mankind it would seem to have been necessary first of all that man should be put under a
disciplinary training, which should induce within him a conviction of the necessity for the
intervention of that favour, and dispose him to value it when it came. Grace, we have already
said, is the child of love and the parent of mercy. We discover now that the love of God is not a
passive, inert possibility, but a living power that takes to itself definite form, and hastens to meet
and overcome the forces of evil to which we owe our ruin.

II. But further, the apostle not only calls our attention to Divine grace, but he proceeds to
state with great emphasis THAT IT HAS APPEARED OR BEEN MADE MANIFEST. We are no longer left
in doubt as to its existence, or permitted to enjoy its benefits without knowing whence they flow.
In order to be manifested, the grace of God needed not only to be affirmed, but to be illustrated,
I may say demonstrated, and then only was man called upon to believe in it. It might have been
written large enough for all the world to see, that God was love. It might have been blazoned
upon the starry heavens so that every eye might have read the wondrous sentence, and yet I
apprehend we should have been slow to grasp the truth which the words contain, had they not
been brought within reach of our finite apprehension in concrete form in the personal history, in
the life, in the action, in the sorrow, in the death of Gods own Son. When I turn my gaze
towards the person of Christ I am at liberty to doubt Gods favour towards me no longer. I read
it in every action, I discover it in every word. Here is the first thought that brings rest to the
heart of man. It has been demonstrated by the Incarnation and by the Atonement, that Gods
attitude on His side towards us is already one of free favour--favour toward all, however far we
may have fallen, and however undeserving we may be in ourselves. You often hear people
talking about making their peace with God. Well, the phrase may be used to indicate what is
perfectly correct, but the expression in itself is most incorrect, for peace with God is already
made. Gods attitude towards us is already an assured thing. We have no occasion to go about to
ask ourselves, How shall we win Gods favour? It is possible for a person to be full of friendly
intentions to me, and yet for me to retain an attitude of animosity and enmity towards him. That
does not alter his character towards me, or his attitude towards me; but it does prevent me from
reaping any benefit from that attitude. And so, I repeat, the only point of uncertainty lies in our
attitude towards God, not in His attitude towards us.

III. Thus the apostle affirms that THIS GRACE OF GOD BRINGETH SALVATION TO EVERY MAN.
Yes, Gods free favour, manifested in the person of His own blessed Son, is designed to produce
saving effects upon all. God makes no exception, excludes none. All are not saved. But why not?
Not because the grace of God does not bring salvation to every man, but because all men do not
receive the gift which the grace of God has brought to them. There are necessarily two parties to
such a transaction. Before any benefit can accrue from a gift there must be a willingness on the
one side to give, and a willingness on the other side to receive, and unless there be both of these
conditions realised no satisfactory result can ensue. Here then is a question for us all: What has
the grace of God, which is designed to have a saving effect upon all men, done for us? Has it
saved us, or only enhanced our condemnation? Now we maintain that the enjoyment of the
knowledge of salvation by the remission of sins is needed before our experience can assume a
definitely Christian form. The first thing that grace does is to bring salvation to me; and until I
accept this I am not in a position to accept her other gifts. Grace cannot teach until I am in a
position to learn, and I am not in a position to learn until I am relieved from anxiety and fear as
to my spiritual condition. Go into yonder prison, and set that wretched felon in the condemned
cell to undertake some literary work, if he is a literary man. Put the pen into his hand, place the
ink and the paper before him. He flings down the pen in disgust. How can he set to work to write
a history or to compose a romance, however talented or gifted he may be by nature, so long as
the hangmans rope is over his head and the prospect of a coming execution staring him in the
face? Obviously the mans thoughts are all in another direction--the question of his own
personal safety preoccupies his mind. Give him that pen and paper to write letters which he
thinks may influence persons in high quarters with a view to obtaining a reprieve, and his pen
will move quickly enough. I can understand his filling up reams of paper on that subject, but not
on any other. Is it likely that a God who has shown His favour towards us by the gift of His own
Son should desire to keep us in uncertainty as to the effects of that grace upon our own case?
Does not the very fact, that it is grace that has brought salvation to us, render it certain that it
must be in the mind of God that we should have the full enjoyment of it? Let us rather ask, how
can we obtain this knowledge of salvation, this inward conviction that all is well? The answer is a
very simple one. Grace brings salvation within our reach as something designed for us. Not to
tantalize us by exciting desires destined never to be realised, but in order that we may have the
full benefit of it--the free favour of God has brought salvation within our reach to the very doors
of our hearts. Surely we dishonour God when we for a moment suppose that He does not intend
us to enjoy the blessing which His grace brings to us. All the deep and precious lessons that
grace has to teach are, we may say, simply so many deductions from the first great object lesson-
-Calvary. It is through the Cross of Christ that the grace of God hath reached a sinful world; it is
on the Cross that grace is revealed and by that Cross that its reality is demonstrated. But we may
also add that it is in the Cross that grace lies hidden. Yes, it is all there; but faith has to search
the storehouse and examine the hidden treasure, and find out more and more of the
completeness of that great salvation which the grace of God has brought within our reach; nor
shall we ever know fully all that has thus been brought within our reach until we find ourselves
saved at last with an everlasting salvation--saved from all approach of evil or danger into that
kingdom of glory which grace has opened to all believers. (W. H. M. H. Aitken, M. A.)

The grace of God in bringing salvation to all men

I. The origin of salvation.

1. Man did not deserve it.
2. It was unsolicited.
 3. It was entirely the result of Divine grace.
The grace of God
(1) Made all the arrangements necessary for salvation. Devised the astounding plan.
Fixed upon the means, time, etc. The grace of God
(2) Brought the author of salvation. Ye know the grace of our Lord Jesus Christ, etc.
(2Co 8:9).
(3) It brought the message of salvation. Gospel is emphatically the gospel of the grace of
God (Act 20:24).
(4) It brings the application of salvation to the soul. We are called by His grace--justified
freely by His grace--sanctified by His grace--kept and preserved by tits grace--and
the topstone is brought on amid ascriptions of Grace, grace unto it.

II. THE EXTENT OF SALVATION. The grace of God bringeth salvation

1. To all classes and degrees of men. To the rich and the poor; noble and ignoble; monarch
and the peasant; the ruler and the slave.
2. To men of all grades of moral guilt. It includes the moralist, and excludes not the profane.
3. To men of all ages.

III. The influence of salvation on the moral character of man. It teaches and enforces the
necessity of
1. The abandonment of ungodliness and worldly lusts.
2. Sobriety of conduct.
3. Righteousness of life.
4. Godliness of heart.
Application:
1. How we should rejoice in the riches and fulness of Divine grace.
2. How necessary that we cordially receive the invaluable boon it presents.
3. And how important that we practically exemplify the moral lessons it communicates. (J.
Burns, D. D.)

The gospel described

1. A choice and excellent description of the gospel; it is the grace of God, that is the doctrine
of Gods free grace and gratuitous favour declared in Christ to poor sinners.
2. The joyful message which the gospel brings, and that is salvation; the gospel makes a
gracious tender of salvation, and that universally to lost and undone sinners.
3. The clear light and evidence that it does hold forth this message in and by; it has appeared
or shined forth like the day star or the rising sun.
4. The extent of its glorious beams, how far they reach. It is tendered to all without
restriction or limitation.
(1) As to nations, Jew or Gentile.
(2) As to persons, rich or poor, bond or free.
(3) Without restriction in reference to the degree of their graces.
5. The great lesson which the gospel teaches, negative and positive.
(a) Negative, to deny ungodliness and worldly lusts; where, by ungodliness,
understand all sins committed against the first table; by worldly lusts, all sins committed
 against the second table; called worldly lusts because the object of them is worldly
things, and because they are the lusts of worldly men.
(b) Positive, to live:
(1) Soberly: he begins with our duty to ourselves, then to our neighbour, and last of all to
God, and so proceeds from the easier to the harder duties: and observe the
connection, soberly and righteously and godly, not disjunctively; as if to live soberly,
righteously, or in pretence godly, were sufficient. A sobriety in speech, in behaviour,
in apparel, in eating and drinking, in recreations, and in the enjoyment of lawful
satisfactions.
(2) Righteously, exercising justice and charity towards our neighbour; he that is
uncharitable is unjust and unrighteous, and the unrighteous shall no more enter into
the kingdom of God than the unholy; and all a persons pretences to godliness are but
hypocrisy without righteousness toward our neighbour.
(3) Godly, godliness has an internal and external part; the internal and inward part of
godliness consists in a right knowledge of Him, in a fervent love unto Him, in an
entire trust and confidence in Him, in an holy fear to offend Him, in subjecting our
wills entirely to Him, in holy longings for the fruition and enjoyment of Him. The
external and outward part of godliness consists in adoration and bodily worship; this
is due to God from us; He was the Creator of the body as well as of the soul, and will
glorify the body as well as the soul; therefore we are to glorify God with our bodies,
and with our spirits, which are the Lords.
6. The time when and the place where this lesson is to be learned, in this present world.
Here is the place, and now is the time when this duty of living soberly, righteously, and
godly in this present world is to be performed by us. Learn, that a sober, righteous, and
godly life in this present world is absolutely necessary in order to our obtaining the
happiness and glory of the world to come. (W. Burkitt, M. A.)

The grace of God

Although the doctrine of the Churches of the Old and New Testament be the very selfsame in
regard
1. Of the author, who is God;
2. Substance and matter, which is perfect righteousness required in both;
3. Scope and end to the justification of a sinner before God; yet are there diverse accidental
differences between them which, that we may the better understand both the offices and
the benefits by Christ, are meet to be known.
Some of them we shall note out of these words as we shall come unto them.
(1) The first difference is in that the gospel is called grace, which word the law
acknowledgeth not; nay, these two are opposed, to be under the law and to be under
grace. To be under the law is not to be under it as a rule of life, for so all believers on
earth, yea the saints and angels in heaven, are under it; but to be under the yoke of it,
which neither we nor our fathers were able to bear. For to omit the least part of the
yoke, standing in the observation of
1. Many,
2. Costly,
3. Laborious,
4. Burdensome ceremonies,
what a killing letter is the law which commandeth inward and perfect righteousness, for
nature and actions, and that in our own persons? which promiseth life upon no other condition
but of works, Do this, and live; and these must be such as must be framed according to that
perfect light and holiness of nature in which we are created, which wrappeth us under the curse
of sin. Now to be under grace is to be freed from all this bondage; not only from those elements
and rudiments of the world, but especially
1. When the yoke of personal obedience to justification is by grace translated from believers
to the person of Christ our surety, so that He doing the law we might live by it.
2. When duties are not urged according to our perfect estate of creation, but according to the
present measure of grace received; not according to full and perfect righteousness, but
according to the sincerity and truth of the heart, although from weak and imperfect faith
and love: not as meriting anything, but only as testifying the truth of our conversion, in
all which the Lord of His grace accepteth the will for the deed done.
3. When the most heavy curse of the law is removed from our weak shoulders and laid upon
the back of Jesus Christ, even as His obedience is translated unto us, and thus there is no
condemnation to those that are in Him.
4. When the strength of the law is abated so as believers may send it to Christ for
performance, for it cannot vex us as before the ministry of grace it could; which is
another law, namely of faith, to which we are bound, the which not only can command us
as the former, but also give grace and power to obey and perform in some acceptable sort
the commandment. And this is the doctrine of grace which we are made partakers of. (T.
Taylor, D. D.)

Genuine Christianity

I. A true and graphic outline of doctrine essential to salvation.

1. How ancient the purpose of this grace.
2. How great and glorious its nature.
3. How benignant its design.
4. How unrestricted its manifestation.

II. A view of those works which accompany salvation.

1. Vigilant self-denial.
2. The right governance of the moral relations of life.

III. Motives by which combined faith and obedience may be sustained and enforced.
1. The temporary nature of the discipline.
2. The self-sacrifice of Christ.
3. The future manifestation of Christ. (Jas. Foster, B. A.)

The soul culture of the world

I. THE INSTRUMENT OF TRUE SOUL CULTURE. The grace of God, i.e., the gospel.
1. It is the love of God.
2. The love of God to save.
3. The love of God revealed to all.
 II. The process of true soul culture.
1. The renunciation of a wrong course.
2. The adoption of a right course.
3. The fixing of the heart upon a glorious future.

III. The end of true soul culture.

1. Moral redemption.
2. Spiritual restoration to Christ.
3. Complete devotedness to holy labour.
4. The self-sacrifice of Christ. His gift teaches the enormity of moral evil. (D. Thomas, D. D.)

The souls rest

When the illustrious, learned, and wealthy John Selden was dying, he said to Archbishop
Usher, I have surveyed most of the learning that is among the sons of men, and my study is
filled with books and manuscripts (he had 8,000 volumes in his library) on various subjects; but
at present I cannot recollect any passage out of all my books and papers whereon I can rest my
soul, save this from the sacred Scriptures: The grace of God that bringeth salvation, etc.
Hath appeared to all men
Love made visible

I. The apostle sets forth, as the foundation of all, THE APPEARANCE OF THE GRACE OF GOD.
Grace, the theological term which, to many of us, sounds so cold and unreal and remote, is all
throbbing with tenderness and warm with life if we understand what it means. It means the
pulsation of the heart of God pouring a tide of gracious love on sinful men, who do not deserve
one drop of it to fall upon them, and who dwell so far beneath His loftiness that the love is made
still more wonderful by the condescension which makes it possible. The lofty loves the low, and
the love is grace. The righteous loves the sinful, and the love is grace. Then, says my text, there is
something which has made this Divine love of God, so wonderful in its loftiness, and equally
wonderful in its passing by mens sinfulness, visible to men. The grace, has appeared.
Scientists can make sounds visible by the symmetrical lines into which heaps of sand upon a bit
of paper are cast by the vibration of a string. God has made invisible love plain to the sight of all
men, because He has sent us His Son.

II. NOTICE THE UNIVERSAL SWEEP OF THIS GRACE. The words should be read, The grace of
God, that bringeth salvation to all men, hath appeared. It brings salvation to all men. It does
not follow from that, that all men take the salvation which it brings. Notice the underlying
theory of a universal need that lies in these words. The grace brings salvation to all men, because
all men need that more than any thing else. In the notion of salvation there lies the two ideas of
danger and of disease. It is healing and it is safety; therefore, if it be offered to all, it is because
all men are sick of a sore disease, and stand in imminent and deadly peril. That is the only
theory of mens deepest need which is true to the facts of human existence.

III. NOTICE THE GREAT WORK OF THIS GRACE MADE VISIBLE. It seems to be a wonderful descent
from the grace of God which bringeth salvation to all hath appeared to teaching us. Is that
all? Is that worth much? If by teaching we mean merely a reiteration in words, addressed to
the understanding or the heart, of the great principles of morality and conduct, it is a very poor
thing, and a tremendous come down from the apostles previous words. Such an office is not
what the world wants. To try to cure the worlds evils by teaching, in that narrow sense of the
expression, is something like trying to put a fire out by reading the Riot Act to the flames. You
want fire engines, and not paper proclamations, in order to stay their devouring course. But it is
to be noticed that the expression here, in the original, means a great deal more than that kind of
teaching. It means correcting, or chastening. Our Physician has in His great medicine chest
balm and bandages for all wounds. But He has also a terrible array of gleaming blades with
sharp edges, and of materials for cauterising and burning away proud flesh. And if ever we are to
be made good and pure, as God wants to make us, it must be through a discipline that will often
be agony, and will often be pain, and against the grain. For the one thing that God wants to do
with men is to bring their wills into entire harmony with His. And we cannot have that done
without much treatment which will inflict in love beneficent pain. No man can live beside that
Lord without being rebuked moment by moment, and put to wholesome shame day by day,
when he contrasts himself with that serene and radiant pattern and embodiment of all
perfection. And no man can receive into his heart the powers of the world to come, the might of
an indwelling Spirit, without that Spirit exercising as its first function that which Christ Himself
told us it would perform (Joh 16:8). (A. Maclaren, D. D.)

The universal offer of salvation

Salvation is offered to all men

I. IRRESPECTIVE OF THEIR VARYING MORAL CONDITIONS. Though all have sinned, yet all are
not sinners in the same degree, or after the same fashion. Sinners are of many kinds--young, old,
beginners in offences, hardened in crime, sinners through ignorance, against light, etc.

II. BECAUSE ALL MEN NEED IT. God recognises degrees of guilt and punishes according to
transgression. There are few stripes and many stripes; yet all need salvation, and all men
may have it.

III. BECAUSE GOD LOVES ALL. He is no respecter of persons, and has no delight in the death of
him that dieth. God so loved the world, etc.

IV. Because Christ died for all. (F. Wagstaff.)

The gospel for all sorts of men

It bringeth salvation to all men, that is, all kinds and conditions of men, not to every particular
or singular of the kinds, but to all the sorts and kinds of men, to servants as well as masters, to
Gentile as well as Jew, to poor as well as rich. Thus is it said that God would have all men saved,
that is, of all sorts of men some. So Christ healed all diseases, that is, all kinds of diseases; and
the Pharisees tithed all herbs, that is, all kinds; for they took not every particular herb for tithe,
but took the tenth of every kind, and not the tenth of every herb. (T. Taylor, D. D.)

The grace of salvation appearing to all men

The grace of God is the prime mover in the work of salvation. It bringeth salvation. Man had
nothing to pay for it, and man could not merit it.

I. BUT IN WHAT RESPECTS DOES THE GRACE OF GOD BRING SALVATION? Here we remark
generally, that it brought it forward in the decree from everlasting. Again, the grace of God
brought salvation forward another stage, by publishing the promise of it to man after his ruinous
fall. This promise was to be the ground of mans faith and hope in God; and these graces were
necessary for giving sinners an interest in the Divine salvation. The grace of God advanced
salvation work still further when it brought the First-begotten into the world. It was on this
occasion that it was purchased. To gain it, Christ had to sustain the rejections of men, the malice
and wrath of evil spirits, and the wrath of His heavenly Father. No less conspicuous is the grace
of God in applying to the soul the benefits of purchased redemption. It is not when persons have
ceased from the love and commission of sin, that the Holy Spirit comes with power to call them
effectually, and to unite them to the Lord Jesus Christ. No; He addresses Himself to His work
when sinners are dead in trespasses and in sins--alienated from the life of God--without God
and without hope in the world. But there is still another stage of the grace of God that bringeth
salvation, and it is the time when Christ will raise His people from the dead, and make them sit
visibly as they now sit representatively in heavenly places with Himself.

II. We shall now turn your attention to THE NATURE OF THE SALVATION WHICH THE GRACE OF
GOD THUS BRINGS TO SINNERS. And here you will notice in general that the term salvation implies
a state of danger, or of actual immersion in suffering; and denotes the averting of the danger, or
the deliverance from the suffering. We say of a man who has been delivered from a house on
fire, that he has been saved. We also assert of him who has been drawn from a shipwreck and
brought in life to land, that he has been saved, And in like manner, we affirm in regard to the
man who has been set free from transgression and its train of consequences, that he has
obtained salvation. More particularly, you will observe
1. That it is a salvation from the guilt of sin.
2. It includes deliverance from the defilement of sin.
3. Deliverance from the power of sin.
4. Deliverance from the very being of sin.
5. Liberation from the curse of God.
6. Freedom from the wrath of God.

III. We have thus given you an outline of the salvation spoken of in the text, WE SHALL NOW
INQUIRE IN WHAT RESPECTS IT APPEARS TO ALL MEN. There is one class of persons to whom
salvation does more than appear; for they shall enjoy it in all its length and breadth. The chosen
of God shall be set free from the guilt, the power, and being of sin, and redeemed from the wrath
and curse of God. But there are some respects in which the salvation which they enjoy, presents
itself to the view of others, who trover come to the actual enjoyment of its precious blessings.
1. The grace that bringeth salvation appears to all, because time and space are given them
for seeking and obtaining it.
2. The grace of salvation appears to all in the inspired Word and appointed ordinances.
3. The grace of salvation appears to all, inasmuch as mercy is offered to them with out
distinction.
4. The grace that bringeth salvation appears to all, in the common operations of the Holy
Spirit. From our subject see
(1) Ground for accepting the salvation of the gospel.
(2) Learn reason to fear lest we should not enter the heavenly rest through unbelief.
(3) Ground of gratitude on the part of the people of God. They are distinguished above
the rest of mankind. While salvation appears to others, it is possessed and enjoyed by
them. We now propose

IV. TO INQUIRE INTO WHAT IS MEANT BY THE TERMS ALL MEN. As to the import of the terms
all men, you will observe
 1. That they cannot mean every individual of our race. It is matter of fact that many, both in
the days of the apostles were, and in our own time are, wholly unenlightened by the good
news of salvation.
2. The grace of God appears to men of all countries. This is no contradiction of what we
formerly said; for although salvation has not yet been shown to all the individuals of our
race, yet some of almost every kingdom under heaven have been made acquainted with
the gospel of Gods Son; and it is matter of promise that all the ends of the earth shall yet
see the salvation of our God.
3. The grace of God appears to all kinds of men. None are excluded from it who do not
exclude them selves. It is presented to persons of all ages and all ranks, to men of every
kind of culture and attainment. Nor does the gospel inquire into a mans character, in
order to discover whether he is entitled to salvation. Grace is offered to the moral and
immoral--to the virtuous and the vicious.

V. WE ARE NOW TO INVESTIGATE THE RESPECTS IN WHICH THE GRACE OF GOD APPEARS TO MEN IN
GENERAL. Our text does not assert that the grace of God is enjoyed by all, but only that it appears
to them. They behold in somewhat the same manner as Balaam said he would see the star that
was to arise out of Judah: I shall see Him, but not now; I shall behold Him, but not nigh. It is
but a distant sight that the unregenerate obtain of the grace of salvation. It appears to them as a
beauteous and glowing star in the remote horizon, which they may admire, but do not reach.
1. Time and space are given them for accepting salvation.
2. The grace of God appears to men in general in their enjoyment of Divine ordinances.
Ordinances are the appointed means of salvation. They are not effectual of themselves to
the communication of saving benefit; but they are the medium through which spiritual
blessings are im parted.
3. The grace of God appears to all in the offer of salvation to every individual.
4. The grace of God appears to men in general in the common operations of the Spirit.
5. The grace of God appears to men in general in the impressions of Divine truth upon the
heart.
(1) What a great privilege is possessed by the hearers of the gospel.
(2) Reason for great anxiety. Look after the evidences of your real Christianity. (A. Ross,
M. A.)

All men must come to the grace of salvation

The American officer who was appointed to measure the boundaries of Mexico and the United
States tells us touchingly that the springs which occur at intervals of sixty or a hundred miles
apart in the desert are perforce the meeting places of life. All living creatures must gather there
or die in an agony of thirst. There comes the American panther, and laps luxuriously the stream
beside the timid hare--the one tamed by thirst, the other made brave by thirst; and there come
the traveller and the trader and light the campfire beside the wigwam of the scalp-clothed
warrior of the prairie, civilised by thirst; they quaff the waters together. So the waters of life
should be resorted to by all mankind. Teaching us that denying ungodliness
Grace our teacher
The apostle proceeds to state that grace not only saves but undertakes our training; and this,
of course, is a life-long work, a work that will only be concluded when grace ends in glory. Now,
obviously, if this work is to be done as it should be done, the soul must, first of all, be in a
position to receive teaching. If grace is really to undertake our training, and to teach us such
lessons as only grace can teach, surely she must first of all calm the tumultuous misgivings
which fill our hearts; and until grace has done this for us, how can she instruct us? If I am
learning my lesson with a view to obtain grace, it cannot be grace that is acting the part of the
teacher, for she can only teach where she has been already obtained. Grace cannot at one and
the same moment be my teacher, and also that to obtain which I am being taught, for this, of
course, involves a contradiction in terms. Hence, as we have said, unless this first point be
settled, and we know that we are in the enjoyment of Gods salvation, we are not in a position to
learn from grace, whoever else it be that we may learn from. And thus it comes to pass, as a
matter of simple fact, that a large number of nominal Christians are taught, indeed, after a
certain fashion, but they are not taught by grace. They seek to learn of Christ in order that they
may obtain the grace of Christ; they endeavour to become conformed to Christ in order that
their resemblance to Christ may dispose the heart of God to regard them with the same
favourable consideration which He bestowed on Him whom they seek to resemble. Such persons
are under the law. Grace, then, is to be our instructress, and she has plenty of work before her in
the training and preparation of the human subject for the glorious destiny which lies before him.
Then only is it possible, after the adoption has taken place, for the education to begin. With
these thoughts in our mind we will proceed to consider grace as our teacher, and first we will
point out the contrast between the training of grace and the operation of law. Before the grace of
God appeared men were under another teacher, and his name was Law. Grace is our teacher,
and she teaches us far more powerfully, far more efficiently, and far more perfectly than law can
ever teach us. But observe, she will not share her office of teacher with law. The Christian is not
to be a kind of spiritual mongrel, nor is his experience to be of a mongrel type--part legal, part
spiritual, part savouring of bondage, part savouring of liberty: but the design of God is that we
should stand fast in the liberty wherewith Christ has made us free, and never allow ourselves,
even for a moment, to be entangled in a yoke of bondage. How many Christians are there who
never seem to have perceived that we are no more to be saved by grace and then trained by law,
than we are to be saved by law and then trained by grace? How many who need to learn that as
we are to be saved by grace at first, so we are to be trained by grace afterwards, until at last the
cornerstone is raised upon the wondrous structure which only grace has reared, amidst shouts
of Grace, grace unto it! All is of grace from first to last. Now in order that we may very clearly
apprehend what the teaching of Gods word is on this subject, let us just put side by side the
teaching of law and the teaching of grace, contrasting them one with the other, and then we shall
see how much to the advantage of grace the contrast is. Grace teaches better than law.
1. She teaches better than law, first, because she delivers to us a fuller and more distinct
exhibition of the mind and will of God as regards human conduct, based upon a more
complete manifestation of the Divine character. Grace, as she takes possession of our
heart, makes us acquainted with the mind and will of God in a manner in which we
should never have become acquainted with these by the mere influence and teaching of
law. If you reflect for a moment, you will see that the object of law is not to reveal the
mind and the will of the Lawgiver, but to lay down certain positive precepts for the
direction of those to whom the legislation is given, or for whom the legislation is
designed. If an Act of Parliament is passed by the British Legislature, by both Houses of
Parliament, and a person were to ask, What is the object of this Act? nobody would
reply, To reveal to the British public what is the mind and will of the members of our
Legislature. Nothing of the kind. The object of the Act is to meet some specific political
need, or to give some specific political direction to those who are subject to its authority.
Even so the law delivered from Sinai was not primarily designed to reveal the mind and
will of God. The law contained only a very partial revelation of the mind and will of God.
The law consisted of certain positive precepts, which were given in the infancy of the
human race for the direction and guidance of mankind. The rules and precepts which are
laid down in the nursery are not designed to exhibit the mind and will of the parent,
although they are in accordance with that mind and will. They are laid down for the
 convenience and for the benefit of those for whom the rules were made. A child knows
something of the mind and will of the parent from personal contact with that parent, but
not from the rules, or only to a very slender degree from the rules, which are laid down
for its guidance. But when we turn from law to grace, then we see at once that we now
are dealing with a revelation of the mind and the will of Him from whom the grace
proceeds. Each act of favour which a parent bestows upon his child, or which a sovereign
bestows upon his subject, is a revelation, so far as it goes, of the mind and will of the
parent towards that particular child, or of the sovereign towards that particular subject,
as the case may be. And even so every act of grace which we receive from God is a
revelation, as far as it goes, of the mind and will of God towards us who are affected by
the act.
2. Not only is the teaching of grace in itself fuller and more complete, but we are still more
impressed by the superiority of the mode in which the teaching is given--the form in
which this new doctrine is communicated. In the decalogue you are met with, Thou
shalt, or, Thou shalt not--and you observe at once that the command addresses itself
directly to your will. Children are not appealed to so far as their understandings are
concerned. They are told to act in a certain particular way, or not to act in a certain
particular way; and if a child stops to reason with its parents, an appeal is at once made
to parental authority. Your duty, my child, is to obey, not to understand. Or, once
again, the decalogue makes no appeal to the affections of those to whom it was delivered;
it deals not with our moral states, or with the motives from which actions proceed; it
simply concerns itself with those actions, and speaks to the will which is responsible for
them. But when we turn from the decalogue to the sermon on the mount we find that all
is changed. It does not begin with a direct appeal to the will, and yet the will is touched
by a stronger influence, and moved to action by a more mighty force, than ever operated
upon the will of the Israelites at Sinai. Grace is our teacher; and we observe that the first
word that she utters in this lesson is a blessing. The law had summed up its all of
teaching with a curse Cursed is he that continueth not in all things that are written in
this book to do them.
2. She does not say, Ye shall be blessed if ye will become poor in spirit. Grace drives no
bargains; but she explains to us that a state of experience from which most of us would
naturally shrink is a state of actual blessedness. Here you will observe that she appeals to
our enlightened understanding, indicating to us a new and a higher view of self-interest,
showing that Gods will, so far from being opposed to our truest well-being, is in
complete and full harmony with it; for He is our Father, and He loves us, and therefore
desires to see us supremely happy like Himself. Does she not teach better than law? Once
again. Not only does she teach by giving us a fuller and a deeper revelation of the mind
and will of God, and exhibiting these to us in such a way as that she appeals not merely
to our own will, demanding action, but to our understanding, and, through our
understanding, to our feelings, kindling holy desires, and so setting the will at work
almost before it is aware that it is working; but she does more than all this.
3. Grace teaches us by setting before our eyes the noblest and the most striking of all
exemplars. Grace speaks to us through human lips; grace reveals herself to us in a
human life. Now we all know how much more we learn from a personal teacher than
from mere abstract directions. To watch a painter, and to see how he uses his brush, and
carefully and minutely notice the little touches that give so much character and power to
the product of his genius, does far more for us in the way of making us painters than any
amount of mere abstract study of the art itself. This in itself may suffice to show the
superiority of grace as a teacher. While the thunder sounded from Sinai and the fiery law
was given, God still remained concealed. When the yell was taken away, and God was
made flesh in the person of Christ, human eyes were allowed to look at Him, and human
 ears heard the sound of His voice. Perfection stood before us at last in concrete form.
When grace teaches us, she always teaches us by leading up to Christ--by exhibiting fresh
views of His perfection, drawing out our heart in admiration towards Him. Happy they
who thus set themselves to learn Christ as their life lesson, not as a mere duty--that is
legality--but because they have fallen in love with Christ! Happy they who learn Christ
just as the astronomer learns astronomy! Why does he study astronomy? Would a
Newton tell you that he has spent all those hours in the careful examination of the
phenomena of nature, or absorbed in profound mathematical calculations, because he
thought it his duty to do it? And even so those who are under the teaching of grace learn
Christ, not because they are under a legal obligation to learn Him, but because they are
mastered by an enthusiastic admiration for the Divine object. There is a beauty in Christ
which wins the heart. But grace does more than even this.
4. She not only sets before us the highest of all exemplars, but she establishes the closest
possible relationship between that Exemplar and ourselves. Grace is not content with
merely setting an example before us; she takes us by the hand and introduces us to the
Exemplar, tells us not only that this Exemplar is content to be our friend, but, more
wonderful still, that He is content to be one with us, uniting Himself to us, that His
strength may be made perfect in our weakness. Know ye not, says grace, that Christ is
in you? In you; not merely outside you as a source of power, not merely beside you as a
faithful companion on lifes journey, but in you. Christ is your life, says grace. Do you
prefer to be under the law? Do you really elect to be bondslaves? You say your prayers in
the morning; it is your duty to do it. You do not feel comfortable if you do not say them.
You go to church; but it is not because you love to go and cannot stay away, or because
you want to know more and more of God, or delight in His worship. I was glad when
they said unto me, Let us go into the house of the Lord. You go because it is your habit.
May God save us from such bondage as this! Let us remember that all the while that we
are thus trifling there is within our reach, if we would but have it, the glorious liberty of
the children of God. (W. H. M. H. Aitken, M. A.)

Our teachers mode of teaching

You will observe that inasmuch as grace proposes to form Christ in our nature, she proceeds
upon an altogether different method from that which is followed by law. Grace purposes to make
the tree good, and then concludes, reasonably enough, that the fruit will be good; whereas law
aims, so to speak, rather at improving the fruit than at regenerating the tree. Grace deals with
the springs of action, and not primarily with action itself. She deals with actions, but deals with
them only indirectly. She begins her beneficent operations by setting right that part of our
nature from which actions proceed, and so, from first to last, grace is chiefly concerned with our
motives, checking the sordid and the unworthy, and developing the noble and the godlike. Now,
the contrast here lies between an outward objective law exhibited to the human understanding,
claiming the homage of the will, and an inward and subjective law which becames part and
parcel, so to speak, of the nature of him who receives it. Now it is by the teaching of grace that
this new state of things is introduced; it is by the operation of grace that the Fathers Law is to be
written upon the hearts of His once rebellious children. She effects this blessed result, first by
opening up to us through His Son a revelation of the Fathers heart, and by showing us how deep
and strong is His love towards us; in the second place, by sweeping away all obstacles between
the Fathers love and our experience of it; and thus in the third place, by bringing our humanity
under the mighty operation of the Holy Spirit of God, whose work it is to form within us the
nature of Christ; and once again, in the fourth place, grace indelibly inscribes Gods law upon
our hearts in the very terms of her own manifestation. For it is from the Cross that Grace is
manifested and it is involved in the terms of its acceptance, that to the cross the eye of him who
accepts it should be turned. We have just said that the first effect of grace is to reveal the
Fathers love to us, and to sweep away all the barriers which interfere with our enjoyment of that
love; by this first act of grace we are introduced into what may be described as the life of love--a
life in which we are no longer influenced by mere considerations of moral or legal obligation.
The love of God shed abroad in the heart, like the genial rays of the sun, produces a responsive
love within us which is simply the refraction, so to speak, of those rays; and this love, the gospel
teaches us, is the fulfilling of the law.
1. But love fulfils the law, not by a conscious effort to fulfil it, but because it is the voluntary
response of the soul to the Person from whom the law has emanated. Love fulfils the law,
not by commanding me to conform my conduct to a certain outward and objective
standard, but by awakening within me a spiritual passion of devotion for the Person of
Him whose will is law to those who love Him. Love knows nothing about mere restriction
and repression--love seeks to please, not to abstain from displeasing; and so love fulfils,
not merely abstains from breaking, the law. Thus we see that love takes us up to an
altogether higher level than law. I cannot illustrate this point better than by referring for
a moment to our earthly relationships to each other. There are certain laws which are
applicable to these relationships. For instance, there are certain laws of our land, and
there are certain laws contained in the Bible, which apply to the natural relationships of
the father and of the husband. It is obviously the duty of the father and the husband to
care for his wife and his children, to protect them, to provide for them, to endeavour to
secure their well-being so far as in him lies. A man who occupies that relationship is
bound to do not less than this. But does a really affectionate husband and father perform
those various offices because the law constrains him to do so, because it is his legal duty
to do them? Does he perform acts of tenderness towards his wife and towards his child
because the law demands them of him? Even so the man whom grace has taught finds a
new law within his nature, the law of love, in surrendering himself to which he fulfils
indeed the outward and objective law, not because he makes an effort to fulfil it, but
because he is true to his new nature. So that I may say, to put the thing concisely, grace is
not opposed to law, but is superior to law; and the man who lives in grace lives not
under the law, because he is above the law. We imprison the wife beater. Why? Because
he has fallen from the level of love altogether, and thus he has come down to the level of
the law, and is within the reach of the law. Even so here the only persons who are not
under law are the persons who are above law. Is the law written within our hearts, or is it
only revealed from without? In our attempt to do what is right, do we simply do, or
endeavour to do, what is right because we have recognised a certain external standard of
duty, and are endeavouring to conform our conduct to it? Or do we do what is right
because we are living in happy, holy intercourse with an indwelling God in whose love we
find our law, and in surrendering ourselves to the influence of whose love, our highest
enjoyment? Herein lies the test of the difference between legal experience and
evangelical experience.
2. But here let me point out that grace, whilst she teaches us gently and tenderly, and in a
very different way from law, has nevertheless sanctions of her own. They are the rewards
and punishments which are congruous to the life of love, whereas the rewards and
punishments of legal experience are such as are congruous to the life of legal servitude.
We shall detect in a moment what these sanctions are if we reflect upon the nature of our
relation to Him who has now become to us our law of life. It is the glory of the life of love
that we have something to love. Our love is not merely an empty abstraction, nor is it
merely a wasted energy that wanders in infinity; it is attracted towards a living Person.
In the enjoyment of His society, which to the real Christian is not a matter of sentiment,
but a matter of practical experience, the soul finds its highest privilege. Ah! grace
disciplines as well as teaches. She does not spoil her children. She is not like some fond
and indulgent mother, who fancies that she is benefiting her children when she is really
 injuring them more cruelly than in any other way she possibly could, by always giving
them their own way. Grace does not teach us to be negligent, thoughtless, heedless,
careless. Grace does not whisper in our ears, Now that you are saved once you are saved
forever. Go on, and never mind what happens to you. But grace teaches us very
delicately. I will guide thee, says grace, with my eye. Grace teaches us. She brings out
the scales of the sanctuary, and into the one she puts our worldly idol--our love of
popularity, our self-seeking, our slothfulness, our self-indulgence, our pride of heart, all
those little and great things which we are so apt to set against the society of Jesus, or
rather which we are so apt to allow to come in between us and the society of Jesus. Yes,
grace has her sanctions. And I am afraid that there are only too many Christians who
have often to feel the force of those dread sanctions. Their whole life has come to be a
clouded, unsatisfactory, melancholy, woebegone life. How many Christians are there of
whom it cannot be said that the joy of the Lord is their strength! And why? They are
under the discipline of grace. Yes, God does not forsake them altogether. He has not left
them to their own waywardness, but He has visited their offences with the rod and their
sin with scourges. They cannot be happy in the world since they have tasted something
better in Christ. Nor can they be happy in Christ while they cast longing looks towards
the world. But grace has also her rewards, and I love to think of them. What are they?
The eye, perhaps, wanders on towards the future, and we think of the glories that are to
be revealed. In this present world, amidst all the trials to which the Christian may be
exposed, the school of grace has its prizes. Grace has her prizes. The fruits of the Spirit
are love, joy, peace. Grace teaches indeed, but she teaches by first of all correcting, nay,
by regenerating, the secret springs of our actions. Unless these are set right, how can our
actions be right? How can you love God unless the love of God has conquered your
heart? (W. H. M. H. Aitken, M. A.)

The negative teaching of grace; the denial of ungodliness

Two things, it will be observed, exist in every physical organism--a mysterious inward energy
or life power, and an inherent law of being, or condition of existence. Between these there can be
no kind of contrariety or antagonism. We do not see life exerting its energies in defiance of the
subjective laws of the organisms that it inhabits, nor do we see those laws fulfilled save by the
inward energies of life. Even so the new creature in Christ Jesus has a certain law of being or
condition of existence which properly belongs to him, and it is this that the Holy Spirit proceeds
to fulfil, working out and forming in us a new nature in the image of Jesus Christ Himself. On
the Cross our new life is purchased; but not the less on the Cross our old man is crucified. In the
very act of extending mercy grace teaches her first great lesson. We are saved because we have
died and risen again with Christ; but if so, we have already denied ungodliness and worldly lust.
Let us observe, then, that this first lesson taught by grace is a negative lesson. Before teaching us
what to do, she teaches us what we are to have done with; before introducing us into the positive
blessedness of the new life, she first of all separates our connection with the old. This negation of
the old must always come before the possession of the new; and unless our experience follow
this order, we shall find that what we mistake for the new is not Gods new at all, but simply
Satans travesty of Gods new creation. Let us not fail to observe that the apostle here speaks of
our denying ungodliness. He does not speak of our combating ungodliness, or of our gradually
progressing from a state of ungodliness into a state of godliness. If any man be in Christ Jesus,
he is a new creature: old things are, passed away, and all things are become new. And all things
are of God. It is a strong word, this word denial. Now it is upon this primary fact that grace bases
her teaching. She may save, but does not undertake to train, the graceless. The only
improvement of the old man that grace recognises is his legal execution; but this she teaches us
has already taken place in the case of those who are in Christ Jesus. Let us ask ourselves, Are we
in the habit of denying, or only of opposing? But before pursuing our consideration of the mode
of denial, let us pause to contemplate the objects here spoken of as being denied, and we shall
then be in a position to return to this point of denial and treat of it more fully. The first thing we
are represented as denying is ungodliness. This sounds a very strong word, and I dare say at first
most people would be disposed to affirm that they cannot be charged with this, whatever else
they may be guilty of. They may not have been as good as they might, but ungodly they certainly
have not been. We must endeavour to find out what ungodliness is. This is certainly important,
because unless we understand what it is, it is impossible to deny it. Let me then begin by saying
that ungodliness is the cardinal and root sin of the world. It was the first sin committed in the
history of the world; and it was the parent of all other sins, and it is usually the first sin in the life
of each individual, and equally the parent of all the sins that follow. In the happy early days of
human history when man, created in Gods own image, was living in fellowship with his Creator,
the characteristic of that pristine experience was doubtless godliness. But there came a change, a
blight, a cloud, a darkness, a horror. What was it? The entrance of ungodliness. Here was mans
first temptation; and here came mans first sin. It consisted in ungodliness or impiety, exhibited
in a determination to put self in the place of God. So was it with the first sin, and so it has been
with all its successors. Ungodliness, in one form or another, has been at the root of them all, and
the deadly growth from this evil root has cast its baleful shadow over universal history. Now we
are in a position to form some idea of what ungodliness really means.
1. Ungodliness consists, first of all, in the repudiation of God as the final cause of our being;
that is to say, the end for which we live. A man is ungodly when he lives not for God. I do
not care what outward complexion it wears. It may be the life of a zealous ritualist
devoted to his party, or of an earnest churchman, or of a staunch protestant, or of a
decided evangelical, or of a stout nonconformist; it makes no difference. Whatever
complexion our outward life may wear, the man that is not consciously living for the
glory of God is leading an ungodly life. He has fallen from the original position which
belongs to man in relation to God.
2. The second characteristic of ungodliness will be exhibited in an indisposition on mans
part to take God as the efficient cause of all that he is or wishes to be. Ungodliness begins
when we decline to live for God; ungodliness is developed in an incapacity or an
indisposition to live by God. The apostle was describing a godly experience when he said,
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 me. Man shall not live
by bread alone. He needs that. As the eyes of servants look unto the hand of their
masters, and as the eyes of a maiden unto the hand of her mistress; so our eyes wait
upon the Lord our God, until that He have mercy upon us. Is that the kind of life of
dependence that we are leading, drawing all our strength for action from Him, receiving
all our guidance in action through Him? Happy they who live thus.
3. The next characteristic of the life of ungodliness is that as, in the first place, man does not
live for God; and as, in the second place, he does not live by God, so, in the third place,
he does not live with God. He knows not what it is to enjoy the Divine society. The man
that knows what it is to be godly--to live godly in Christ Jesus--finds that he cannot do
without God at home any more than he can do without God at church; he cannot do
without God in the place of business any more than he can do without God in his closet.
He needs God. God has become a kind of necessity to him. Jesus always near, always
dear, is more than life to those of us who really know Him. The godly live with God.
4. Once more, the ungodly life will not only be a life which is not lived for God, and not only
a life which is not lived with God; but it will also be a life which is not lived in God, and a
life in which God lives not in us. There is something more blessed even than living in the
company of Jesus; and that is to know by faith that we live in Him, and to realise in our
inmost experience the still more wonderful fact that He lives in us. But how does grace
 provide for this complete separation between us and this root sin, which seems to have
become hereditary in the family of man? how does the denial of ungodliness take place?
We seek an answer by referring to two remarkable expressions which fell from our
blessed Masters lips, shortly before His own passion. On that memorable occasion on
which a supernatural voice responded to His prayer, Father, glorify Thy name, He
proceeds to state, Now is the judgment of this world; now is the prince of this world cast
out, Elsewhere He supplements these words by another similar statement. When the
Holy Ghost is come, He says, He will convict the world concerning judgment, because
the prince of this world is judged. Most mysterious though these utterances may seem
they will be found to throw a good deal of light upon this particular subject. How is
ungodliness to be denied? It is to be denied by recognising Gods judgment against it.
The prince of this world is the very representative, as he is the author, of the worlds
ungodliness. Satan succeeds in obtaining the worship of humanity in a thousand
different forms. But, however we may serve him, he is judged. If we ask how and when,
only one reply seems possible. Strange and paradoxical though it may seem, he is judged
and condemned on Calvary, in the Person of Him who exhibited more than any other
filial piety and true godliness. The ungodliness of the world, the revolt of human
independence against Divine authority, is represented by the world victim upon the cross
of Calvary, and meets in Christ with its proper doom. Against that world sin, against that
ungodliness which is the root and source of every kind of iniquity, all the wrath of God
has been already revealed. I discover it as I witness the dying agonies of Emmanuel. A
godless world will not have God; by and by it shall not have Him. It turns its back upon
God; God must needs turn His back upon it. My God, My God, why hast Thou forsaken
Me? Surely this is the true explanation of that bitter cry that was wrung from the
breaking heart of Emmanuel. There we see the judgment of the world passed upon the
representative of the worlds sin, and it is because that judgment has expended itself on
Him that there is therefore now no condemnation for those that are in Him. But,
observe, it is only as our faith sees our ungodliness crucified there that we are in a
position to enjoy this immunity from condemnation. We thus judge that He died for all,
that we who live should not henceforth live to ourselves, but to Him who died for us and
rose again. (W. H. M. H. Aitken, M. A.)

Grace and its lessons

The saving grace of God which has appeared to all men is described by the apostle as
teaching us, or rather educating, training us in such a way as to secure the precious fruits that
follow. It is a characteristic feature of the gospel that it does men good by putting them to
school, by making them disciples, not simply for the purpose of communicating knowledge, but
for that of forming and maturing character; for education in the highest, largest, and most
emphatic sense. This pedagogical design of true religion is stamped upon all its institutions, and
legible even in its phraseology. It is not by an unmeaning figure of speech that Christians are
continually called disciples, that is, learners, pupils, and that the ministers of Christ are spoken
of as teachers. The church is Christs school; he who enters it must enter as a learner, a disciple,
with as real and sincere a deference to his great teacher as the little child feels, when it trembles
for the first time in the presence of a master. Such submission is the more imperative in this
case, because more truly than in any other case the process of instruction is moral as well as
intellectual; it is not mere teaching, it is training, education; not the mere acquisition of
knowledge, although that does lie at the foundation, but the cultivation of the powers and
affections, as a preparation for the joys and services of heaven, as well as for the duties and the
trials of this present state. The design and the legitimate effect of this disciplinary process are
distinctly stated in the text, with reference both to the present and the future; both in a negative
and positive form. The negative design of all this training is that we deny, repudiate, or abjure
allegiance to the sinful dispositions and affections which are paramount in fallen nature, but the
objects of which perish in the using, being limited to this world, so that they may be described as
worldly lusts or desires, and may be said, so far as they predominate, to put man on a level
with the brutes, whose highest good is present enjoyment of the lowest kind. By all who would
be saved, these worldly, temporal, and short-lived lusts must be denied, renounced; and this is
never done without a simultaneous or previous denial of ungodliness, of all indifference and
enmity to God, which is indeed the source of the other, for when human hearts are right towards
God, the paramount control of worldly lusts becomes impossible. This, however, is only the
negative part of the effect produced by the spiritual discipline to which we are subjected in the
school of Christ. It has a positive side also. It teaches us how we are to live. In reference to
himself, the true disciple in this school is educated to be sober or sound minded; the original
expression denotes sanity as opposed to madness, not in its extreme forms merely, but in all its
more familiar and less violent gradations--all those numberless and nameless aberrations of the
judgment which give character to human conduct, even in the absence of gross crime or absolute
insanity. In opposition to this madness, the saving grace of God trains its subjects to be
rational or sober, and thus in the highest sense and measure to be faithful to themselves. But at
the same time it trains them to be faithful to others, to be just, in the wide sense of the term;
including all that one can owe another--including, therefore, charity and mercy, no less than
honesty and rigorous exactness in the discharge of legal obligations. Justice or rectitude, in this
enlarged and noble sense, as opposed to every form of selfishness, is no less really a dictate and
a consequence of spiritual training, than sanity or soundness of mind, as opposed to the
chimeras and hallucinations of our state by nature. But soberness and justice, in the wide
sense which has just been put upon the terms, have never yet been found divorced from
godliness. As we have seen already, in considering the negative effects of training by Divine
grace, it is mans relations to his God, that must adjust and determine his relations to his fellow
creatures. The symmetrical position of the points in the circumference arises from their
common relation to a common centre. Such are the objects and effects of Christian training, that
is, of the method by which Christ trains His disciples, with respect to the present state or stage
of mans existence, as distinguished from those future states or stages to which he cannot but
look forward. For although the sobriety of mind produced by the discipline of Gods grace,
causes men of a morbid, penurious disposition to lose sight of present duties and enjoyments in
a vague anticipation of the future, it is so far from excluding expectation altogether, that our
very salvation is prospective. We are saved in hope, and that hope is a blessed one; a hope of
blessedness to be revealed and realised hereafter; a hope, that is, an object of hope, not yet fully
enjoyed, but only looked for, and to look for which is one of the effects and marks of thorough
training in the school of Christ. This hope is neither selfish nor indefinite. It does not terminate
upon ourselves, our own deliverance from suffering, and our own reception into heaven; nor
does it lose itself in vague anticipations of a nameless good to be experienced hereafter. The
Christians hope is in the highest degree generous and well defined. It is generous, because it
rises beyond personal interests, even the highest, even personal salvation, to the glory of the
Saviour as the ultimate end to be desired and accomplished. It is well defined, because, instead
of looking at this glory in the abstract, it gives it a concrete and personal embodiment; it is glory,
not in the sense of the metaphysician or of the poet, but in that of the prophets, saints, and
angels; it is manifested and apparent excellence, a glorious epiphany, analogous to that which
marked Jehovahs presence in the Holy of holies, but unspeakably transcending it in
permanence and brightness; the glorious appearance, not of any mere creature, even the most
noble, but of God Himself, and yet not of God in His essence, which is inaccessible to sense, nor
even in some special and distinct manifestation of the Father, or the Godhead, under an
assumed or borrowed form of which the senses may take cognisance, but in the well known
person of His Son, who is the brightness of His glory, and the express image of His person, in
whom dwelleth all the fulness of the Godhead bodily; and therefore it is not the untempered
brightness of the Divine majesty, and holiness, and justice, which to us is, and must be, a
consuming fire; and yet it is the manifested glory of God, of the great God--great in all
conceivable perfections, but, as the object of this hope, emphatically great in mercy--great in the
power, not to punish and destroy, but to forgive and save, to save the sinner, to save us;--the
glorious appearing of our great God and Saviour Jesus Christ. Let it not be overlooked, however,
that the gospel, while it sets Christ before us as an object of believing expectation, sets Him also
before us as an object of believing recollection, and thus brings into a delightful harmony the
hope of favours yet to be experienced with gratitude for those experienced already. It is not
simply as glorious person, human or Divine, that we look for His appearing; it is not simply as a
Saviour or Deliverer from evil in the general; it is not simply as a potential Saviour or Deliverer,
one who can save us if He will, and will if we should need it at some future time; not merely a
Saviour whose ability and willingness to save are yet to be displayed and proved, but as an actual
deliverer, as one who has already done His saving work, by giving Himself for us, the highest
gift, it may in a certain sense be said, of which even He was capable, for us, His creatures, His
rebellious subjects, His despisers, and His enemies! What, then, was His object? To redeem us,
to buy us back from bondage, to save us by the payment of a ransom price, not only from the
punishment of sin, but from its power, from its love, from its pollution, from its foul and hideous
embrace, no less than from its sword and from its chains. It was to set us free from sin itself that
Christ redeemed us; not from some sin, but from all sin; not that we should still remain, or
afterwards fall back under the dominion of the very tyrant from whose power He redeemed us;
not that we should merely exchange one hard master for another, or for many;--no, He gave
Himself for us, He laid down His life for us, He died upon the cross for us, that He might
redeem us from all iniquity. Nor was this deliverance from sin as well as punishment intended
merely for our advantage, but for His. He had an end to accomplish for Himself. He died to
purify us, not merely that we might be pure and therefore happy, but also to purify a people for
Himself; a peculium, a possession of His own, a Church, a body of which He should be the Head,
a kingdom of which he should be the Sovereign. (J. A. Alexander, D. D.)

The lessons that grace teaches

Observe
1. Grace teacheth us holiness.
(1) It teaches by way of direction what duties we ought to perform, and so it makes use of
the moral law as a rule of life. Obedience respects the command, as love doth the
kindness and merit of the lawgiver.
(2) It teacheth by way of argument; it argueth and reasoneth from the love of God (Gal
2:20). The law and the prophets do not beseech, but only command and threaten;
but the grace of God useth a different method in the New Testament.
(3) It teacheth by way of encouragement, as manifesting both help and reward. Uses.
1. Of information. It showeth us
(1) What is true holiness, such as cometh from the teachings of grace, obliging
conscience to the duty of the law, inclining the heart to obey out of the sense of Gods
love, and encouraging us by faith, drawing strength from Christ, and looking to God
for an acceptance from Him.
(2) That grace and corruption draw several inferences and conclusions from the same
premises. A bee gathereth honey from whence a spider sucketh poison.
(3) That it is the greatest wrong one can do to grace to slacken any part of our duty for
graces sake (Jude 1:14).
2. Of trial. Whether we are made partakers of the grace of God in the gospel? Have we these
teachings and arguings? Many can endure to hear that grace bringeth salvation, but that
 it teacheth us to deny ungodliness, there they flinch. Men would have us offer salvation
and preach promises; but when we press duty, they cry out, This is a hard saying. The
cities of refuge under the law were all cities of the Levites and schools of instruction, to
note that whoever taketh sanctuary at grace meeteth instruction; it is no benefit to thee
else. In the general, doth it persuade you to make a willing resignation of yourselves to
God? (Rom 12:1.)
(1) Doth it press you to deny lusts? (Ezr 9:13-14.)
(2) Doth it press you to good? (1Jn 5:3.)
2. Grace teacheth us both to depart from evil and also to do good (Psa 34:15), Depart from
evil, and do good; Isa 1:16-17, Cease to do evil, learn to do well. We must do both,
because God hates evil and delights in good; we must hate what God hates, and love what
God loves. That is true friendship--eadem velle et nolle--to will and hill the same thing. I
durst not sin, God hates it; I durst not omit this duty, God loves it. Let it press us not to
rest in abstaining from sin merely. Many are not vicious, but they are not sanctified; they
have no feeling of the power of the new life.
3. We must first begin with renouncing evil; that is the first thing grace teacheth. Since the
fall, the method is analytical, to unravel and undo that which hath been done in the soul.
So it is said of Christ (1Jn 3:8). Dagon must down, ere the ark be set up. It cannot be
otherwise, it must not be otherwise; there must be mortifying and subduing of sin by acts
of humiliation and godly sorrow before there will be experience of grace.
4. It is not enough to renounce one sin, but we must renounce all; for when the apostle
speaks of denying ungodliness, he intends all ungodliness. Compare this with 1Pe 2:1;
Jam 1:21. I might give you several reasons. One sin is contrary to God as well as another.
There is the same aversion from an eternal good in all things, though the manner of
conversion to the creature be different. Again, one sin is contrary to the law of God as
well as another; there is a contempt of the same authority in all sins. Gods command
binds, and it is of force in lesser sins as well as greater; and therefore they that bear any
respect to the law of God must hate all sin--I hate vain thoughts, but Thy law do I love
(Psa 119:113). God hath given a law to the thoughts, to the sudden workings of the spirit,
as well as to actions that are more deliberate; and therefore, if we love the law, we should
hate every lesser contrariety to it, even a vain thought. And all sin proceedeth from the
same corruption; therefore, if we would subdue and mortify it, we must renounce all sin.
Use
1. Direction what to do in the business of mortification. We must deny all ungodliness; not a
hoof must be left in Egypt. Grace will not stand with any allowed sin; and in demolishing
the old building, not one stone must be left upon another.
(1) In your purpose and resolution you must make Satan no allowance; he standeth
hucking, as Pharaoh did with Moses and Aaron; first he would let them go three days
into the wilderness; then he permitted them to take their little ones with them; but
they would not go without their cattle, their flocks, and their herds also; they would
not leave anything--no, not a hoof--behind them. So the devil would have a part left
as a pledge, that in time the whole man may fall to his share (2Ki 5:18).
(2) We should often examine our hearts, lest there lurk some vice whereof we think
ourselves free (Lam 3:40).
(3) Desire God to show you if there be anything left that is grievous to His Spirit (Job
34:32).
(4) When any sins break out, set upon the mortification of them. Do not neglect the least
sins; they are of dangerous consequence; but renew thy peace with God, judging
thyself for them, and mourning for them, avoiding temptations, cutting off the
 provision for the flesh (1Co 9:27). Use
2. Of trial. Do we renounce all sin? But you will say, Who can say I have made my heart
clean, I am pure from sin? (Pro 20:9.) I answer
(1) It must be done in purpose and resolution. In conversion there is an entire surrender
of the soul to God.
(2) There must be a serious inclination of the will against it. Carnal men wilt profess a
purpose and faint resolution, but there is no principle of grace to bear it, no bent of
the will against it--I hate every false way (Psa 119:104). A child of God doth not
escape every false way; but he hateth it, the inclination of the new nature is against it,
and therefore sin is not committed without resistance.
3. There must be endeavours against it. The case of obedience must be universal, though the
success be not answerable--Then shall I not be ashamed when I have respect unto all
Thy commandments (Psa 119:6); not when I have kept them, but when I have a respect
to them all. We should never be able to look God in the face if our: acceptance lay upon
keeping all His commandments; but we must respect them all, and endeavour to keep
them all, and dispense with ourselves in no known failing, and still the work of denying
all sin must be carried on by degrees. (T. Manton, D. D.)

The effects of the grace of God

1. What does this grace teach us to deny? and the answer is Ungodliness and worldly lusts.
(1) Ungodliness means impiety, blasphemy, and all forms of public infidelity; and most
certainly all such evils are condemned in the passage: but surely the mere negative
form is intended to include far more than these. Ungodly means not godly, and
points to the condition of the soul in which God is simply shut out. A godly man is a
man in whom God dwells--a man who thinks, speaks, and acts for God. Even so an
ungodly man is a man who simply thinks, speaks, and acts without any reference to
God--he seeks his own pleasure or interest, and guides his conduct according to the
maxims of sagacity and worldly prudence. He thus becomes rich, or learned, or
eloquent, or victorious in battle; but seeing God was neither consulted nor cared for
in the whole of it, he remains an ungodly man.
(2) But what are these worldly lusts, these cosmical desires? All that relates merely to
the kosmos, or great material visible world--all that the men of the world hunt so
eagerly after, and long to possess. Your quiet retreat in the bosom of green fields and
enchanting scenery delights and satisfies you, and that is worldly lust; you make your
calculation in the counting house, and look forward with contentment to the success
of your mercantile speculations, and that is worldly lust; you set your heart upon
excelling your fellow men, be it in science, or in wisdom, or in warfare, and that too is
worldly lust. Everything whose end is in this fallen state of things is worldly lust;
everything, however honest and noble and praiseworthy among men, which has not
God for its motive and its end, is worldly lust.
2. But how are we to live?
(1) Soberly. This refers to our own character, and implies many of the duties that we owe
to ourselves. It denotes soundness of mind, as well as temperance regarding the
indulgence of the appetites.
(2) Righteously. This means justly, and sums up the duties which we owe to our fellow
men. Justice is one of the exact virtues, which can be easily recognised and definitely
measured; and hence it is the great palladium of the nations, the very basis of social
intercourse and mercantile prosperity. Justice is a noble, but not one of the highest
virtues, and therefore it is well fitted to be the common medium or life of a
 community. An act of injustice is recognisable and punishable; not so avarice,
ambition, or forbidden pleasure; and here, too, we see its fitness for moulding and
strengthening the natural character.
(3) This is the idea of natural justice, and forms the staple commodity with publicists
and jurists; but righteousness, as defined in the person of Christ and in the
Scriptures, is a much higher and nobler principle. Justice is based upon rights; and
the Christian, as such, has none, save to love all men, and be put to death for this
love, as his Master was. Right says, Smite the smiter till he gets his due; but the
gospel says, Turn the other cheek.
(4) Lastly, we should live godly--viz., with God, in God, and for God. This is the glorious
end, so far as this world is concerned, which the saving grace of God is intended and
calculated to accomplish in the believing Church of Christ. Like their Divine Master,
they are not of the world, though in it; and though in the midst of defilement, they
remain undefiled. This is the victory that overcometh the world, even our faith.
3. But what does this grace teach us to look for? I answer, in the first place, the apostle
directs the believers eye here, as elsewhere, to the glorious Person of the Lord Jesus
Christ, as the centre and home of the longing heart.
(1) What is our position? It is that of waiting for, and looking for, the coming of the
Lord--not waiting upon the Lord merely, which is also a duty, but waiting for the
Lord from heaven, who shall change our vile bodies, and make them like unto His
glorious body. He is the centre in which the ages, ceremonies, and dispensations all
meet and have their stability--the unity which harmonises time and eternity, creation
and Creator--the living fountain which sends forth the benediction of God over the
ages, dispensations, and nations in a thousand streams. As the Jews hoped and
waited, so we hope and wait. Our position is the same, and the Person whom we wait
for is the same; they waited for His coming in the flesh, and we for His coming in
glory.
(2) Is this hope an important doctrine of the New Testament? I answer, very important;
for our text calls it the blessed hope, so that it is full of real blessing to the believer.
What can be more blessed to the soul than the person of the adorable Redeemer,
whom even unseen we love so ardently? All our hopes are about to be realised in His
glorious appearing, when we shall be with Him and like Him forever. (W. Graham,
D. D.)

The practical effects of the grace of God

I. THE FOUNDATION OF ALL TRUE RELIGION. Not our own reason or wisdom, which cannot give
us light and knowledge; not our own righteousness, which can never merit salvation or
recommend us to God; not our own strength or ability, which is insufficient to help us to do or
suffer the will of God, to be pious or virtuous (Joh 15:4-5; 2Co 3:5); but the grace of God in these
different senses--viz., Divine Light from the Word and Spirit of God; this instructs (
), teaching us, as a master his pupils, as we are able to receive it, the free favour and
unmerited love of God; this, by justifying and adopting, encourages and inclines, adds correction
and discipline to instruction, and gives us the will to be the Lords: the influence of the Spirit;
this gives resolution, fortitude, and power. We may infer from this that they who are not
acquainted with, nor possessed of, the grace of God, can have no true religion; or their religion is
a superstructure without a foundation; that is, it is only imaginary, illusive, unreal.
 II. THE SUPERSTRUCTURE TO BE RAISED ON THIS FOUNDATION. Religion itself is the
superstructure that must be raised on this foundation, the stream that must flow from this
fountain. It consists of two parts.
1. It is negative; denying ungodliness and worldly lusts. In this way true religion first
appears, and manifests its reality: it makes us cease to do evil before we can learn to
do well; it strips us of the old man before it clothes us with the new. Without this
there can be no religion; there is not even repentance if there be not its fruits (Mat 3:8;
Luk 3:8).
2. But it has a positive part, which is to live soberly, righteously, and godly. Man is here
considered as an individual on earth, as a member of society connected with his fellow
creatures, and as a creature--a redeemed creature--a subject and servant and child of his
Creator, Preserver, King, and Lord.

III. THE HAPPINESS THAT AWAITS ALL THAT DO THIS, AND THE BLESSED PROSPECT OPENED
BEFORE THEM. Looking for that blessed hope, etc. Hope here is put for the object of hope, a
state of future and eternal blessedness, perfection, and felicity, both in soul and body. The grace
of God begets us again to a well-grounded and lively hope of it; the gospel enlightens us as to
this hope, and reveals it; the free, unmerited mercy and love of God justifies, adopts, and entitles
us to it; the Spirit of Grace renews and fits us for it. In the way of godliness, righteousness, and
sobriety, we wait for it, and are brought to it. The glorious appearing of the great God, or, of
our great God and Saviour, shall raise our bodies, and after the process of the final judgment,
shall put us in the possession of it. (J. Benson.)

The purpose of the discipline of grace

I. The fair picture of what our lives should be.

1. Because we are to a large extent made up of blind desires which take no account of
anything except their appropriate food, the commandment comes from the deepest
recesses of each nature, as well as from the great throne in the heavens--Live soberly.
The engines will work on all the same, though the bows of the ship be turned to the
rocks, and driving straight on the reef. It is the engineers business to start them and
keep them going; it is their business to turn the screw; it is somebody elses business to
look after the navigation. We have our humours under lock and key, in order that we
may control them. And if we do not, we shall go all to rack and ruin. So live soberly
says Paul.
2. The next requirement is righteously. We stand in certain relations to a whole universe of
things and of people, and there does rise before every man, however it may be accounted
for, or explained away, or tampered with, or neglected, a standard of right and wrong.
And what Paul here means by live righteously is, Do as you know you ought to do,
and, in shaping your character, have reference not merely to its constitution, but to its
relations to all this universe of outside facts. So far as the word may include our duty to
others, I may just remind you that righteousness in reference to our fellows demands
mercy. The common antithesis which is drawn between a just man, who will give
everybody what they deserve, and not one scrap more nor less if he can help it, and a
kindly man is erroneous, because every man has a claim upon every other man for
lenient judgment and undeserved help. He may not deserve it, being such a man as he is;
but he has a right to it, being a man at all.
3. The last of the phases under which the perfect life is represented here takes us up at once
into another region. If there were nobody but myself in the world, it must be my duty to
 live controlling myself, since I stand in relations manifold to creatures manifold, and to
the whole order of things, it is my duty to conform to the standard, and to do what is
right. And just as plainly as the obligations to sobriety and righteousness press on every
man, so plainly is godliness necessary to his perfection. For I am not only bound by ties
which knit me to my fellows, or to this visible order, but the closest of all bonds, the most
real of all relations, is that which binds us each to God. And if mans chief end be to
glorify God, and then, and thus, to enjoy Him forever, then that end, in its very nature,
must be all-pervasive, and diffuse its sweetness into the other two. For you cannot sliver
up the unity of a life into little sections and say, this deed has to be done soberly, and
that one righteously, and this one godly; but godliness must cover the whole life, and be
the power of self-control and of righteousness. All in all or not at all. Godliness must be
uniform and universal.

II. NOTICE WHAT A HARD TASK THE MAN HAS WHO WILL LIVE SO. The apostle, very remarkably,
puts first, in my text, a negative clause. The things that he says we are to deny are the exact
opposites of the characteristics that he says we are to aim after. Now, says Paul, there is no good
to be done in the matter of acquiring these positive graces, without which a life is contemptible
and poor unless, side by side with the continual effort at the acquisition of the one, there be the
continual and resolute effort at the excision and casting out of the other. Why? Because they are
in possession. A man cannot be godly unless he casts out the ungodliness that cleaves to his
nature; nor can he rule himself and seek after righteousness unless he ejects the desires that are
in possession of his heart. You have to get rid of the bad tenant if you would bring in the good
one. You have to turn the current, which is running in the wrong direction. And so it comes to be
a very hard, painful thing for a man to acquire these graces of which my text speaks. If it were
only advancing in practice, or knowledge, or sentiment, or feeling, that would not be so difficult
to do; but you have to reverse the action of the machine; and that is hard. Can it be done? Who is
to keep the keepers? It is difficult for the same self to be sacrifice and priest. It is a hard matter
for a man to crucify himself, and we may well say, if there can be no progress in goodness
without this violent and thorough mutilation and massacre of the evil that is in us, alas! for us
all.

III. WHAT GOD GIVES US TO MAKE SUCH LIFE POSSIBLE. Christ and His love; Christ and His life;
Christ and His death; Christ and His spirit; in these are new hopes, motives, powers, which avail
to do the thing which no man can do. An infants fingers cannot reverse the motion of some
great engine. But the hand that made it can touch some little tap or lever, and the mighty masses
of polished iron begin to move the other way. Jesus, who comes to us to mould our hearts into
hitherto unfelt love, by reason of His own great love, and who gives to us His own Spirit to be the
life of our lives, gives us by these gifts new motives, new powers, new tastes, new affections. He
puts the reins into our hands, and enables us to control and master our unruly tempers and
inclinations. If you want to clear out a tube of any sort, the way to do it is to insert some solid
substance, and push, and that drives out the clogging matter. Christs love coming into the heart
expels the evil, just as the sap rising in the trees pushes off the old leaves that have hung there
withered all the winter. As Luther used to say, You cannot clean out the stable with barrows
and shovels. Turn the Elbe into it. Let that great flood of life pour into our hearts, and it will not
be hard to live soberly. He comes to help us to live righteously. He gives us His own life to
dwell in our hearts, in no mere metaphor, but in simple fact. And they that trust in Jesus Christ
are righteous by no mere fiction of a righteousness reckoned, but by the blessed reality of a
righteousness imparted. He comes to make it possible for us to live godly. For He, and He
alone, has the secret of drawing hearts to God; because He, and He alone, has opened the secret
of Gods heart to us. (A. Maclaren, D. D.)
 And worldly lusts
The denial of worldly lust
All things in outward nature have their element, and our moral nature must have its element,
in which to live, and move, and have its being. Beasts live on earth, birds fly in air, fishes swim
in water; but each of these animal organisms requires its own element, and no amount of
education will make a fish enjoy fresh air. Even so the ungodly man has this world for his
element, even as the true believer has God for his element. The ungodly is of the earth earthy; he
receives the worlds spirit; he enters into its mind; he forms his character in accordance with its
genius; he submits to its dictates; he measures everything by its standard. He lives in the world,
and is of the world, just as the true believer lives in God, and is of God. He is one with the world,
and the world with him. He is represented by the world; for he is in the world, just as the
Christian is in Christ, and the world lives in him, just as Christ lives in the heart of His own
people, forming its own nature within him, and conforming him to its character. Yes, the child of
the world will always be like the world that he makes his god. You remember what the Psalmist
says about the gods of the heathen. Their idols are silver and gold, the works of mens hands.
Then he goes on to add the startling assertion, They who make them are like unto them; so are
all they that put their trust in them. And they that make them are like unto them--not only do
we become the slaves of that which we have created, but we also become assimilated to the
creation of our own perversity. I mean to say that those who live in the world and for the world
become worldly; and if that sounds but a little thing to some ears, let me say that, if my
observation have not failed me, worldly means hollow-hearted, empty-headed, frivolous,
selfish, sordid, incapable of realising the true dignity of our own nature, insensible to higher
motives, heedless of grave responsibilities, unreal, conventional, hypocritical, false, deceiving
and deceived. Shall I give an example of what I mean? There are scores of mothers in our land
who are at this moment quite prepared to sell their daughters to the highest bidder. The
question with them is not What is the moral character?--far less What is the religious
character of the man that shall marry my daughter?--but How many thousands a year has he?
What will be his position in society? I only mention that as one of the many instances that could
be given of the hollowness and heartlessness of the worldly life; because we see it here
conquering and paralysing one of the very strongest and purest instincts of nature--a mothers
love. So the world goes on, getting hollower and hollower. The very conversation of the
worldling is suggestive of the havoc which the spirit and genius of worldliness have made in the
mans true character. What is worldly conversation for the most part but an exhibition of
littleness and frivolity? It never seems to get below the surface. Men of the world know nothing
of the fellowship of heart with heart. Just think how impossible it would be for two such persons
to discuss with each other their inner life and heart experiences. Oh, empty, hollow, world, is
this mans best substitute for God! Now the apostle affirms that we have denied worldly lust as
well as ungodliness. We have renounced and repudiated it forever. But here rises the question,
How have the world and worldly lust been thus denied? or how are we to deny it? and how are
we to be freed from it? Various answers to this inquiry meet us from different quarters. Turn
your back upon the world, says the ascetic. Wander into the depths of the desert. Shut yourself
up in an eremites cave, or hide yourself within a monastic enclosure. But even so, how shall I
be sure that I may not carry a little world of my own along with me? How shall we get rid of the
worlds bondage? or how shall we deny this worldly lust, and rise above it? Despise it, says the
cynic. Be indifferent to all considerations of pain and pleasure. Never mind what the world
thinks of you. Rejoice in being peculiar. May not our Diogenes be creating for himself a greater
conqueror, or a greater tyrant, in his own inflated self-consciousness, than ever was an
Alexander or a Xerxes? No; we want a better answer than this. Again I ask, How am I to deny
worldly lust? It is all round me. God forbid that I should glory, save in the Cross of our Lord
Jesus Christ, whereby the world hath been crucified to me, and I unto the world. That is the
answer. Grace had taught St. Paul that lesson. He did not learn it on Sinai, but at Calvary. There
was a time when thou didst think well of the world, wast elated by her blandishments, wast
alarmed at the thought of her frown. Thou didst value her good opinion, and didst shrink above
everything else from forfeiting it; thou wast attracted by her glitter, and blinded by her display.
But now, behold the world is revealed as a traitress and a usurper, a rebel against Infinite
Benevolence, and a deceiver of all her deluded votaries; for in her judgment theirs is revealed.
Child of God, the world is crucified to thee. There she hangs, represented in the great Victim of
her malice under the ban of Gods wrath, blighted with a curse, blasted by the dread thunderbolt
from the hand of Omnipotent Justice. Thou seest her now exposed to shame and everlasting
contempt. Nor canst thou make a cunning compromise between thy God and her whom thou
seest crucified yonder; for there can be no compromise between a condemned culprit and his
judge, No: If any man love the world, the love of the Father is not in him; for the friendship of
the world is enmity towards God. And even that is not all, Grace goes on to say. By that same
Cross thou, too, art crucified unto the world. To the world He is a despised, rejected outcast,
crucified outside the camp; and as He is, so art thou in this present world. Surely thou canst not
refuse to bear His reproach, to whom thou owest thy all of dignity and honour. But even this is
not all. Thou art crucified unto the world; for thou art dead, and thy life is hid with Christ in
God. Thy old worldly life has been forfeited; but through death and resurrection thou hast been
born again as a citizen of the New Jerusalem. Thou art raised up into the heavenly places in
Christ Jesus; and now thou art not of the world, as He is not of the world. Art thou content to
accept the privileges of the Atonement? Thou rejoicest to accept them. Then understand that
one of the privileges of the Atonement is, that thou shouldst be separated, by the very terms of
the Atonement, from thy old relationship to a God-resisting world--a world which has presented
itself to the hearts of its children as a substitute for the Being to whom it owed its origin. Can
we conceive it possible for a true believer to address his Saviour thus: O Lord, I desire to escape
hell, and I understand that Thy Atonement has been made in order that I may escape it; but I
understand also that Thy Atonement had in view several other objects, about which I have no
concern. I gather that it was also designed to save me from sin; but about that I am indifferent,
so long as I escape sins consequences. I will accept the immunity from condemnation. I will be
very glad to know that the doors of hell are shut in my face, and that the doors of heaven are
opened. But further than this I have no desire; indeed, were I to accept more, the consequences
to myself might not be pleasant. It is, perhaps, impossible to conceive of such language in the
lips of any true child of God; yet I fear that such words describe only too accurately the attitude
assumed by too many who think themselves Christians indeed. They seek to retain sufficient
religion to enable them to entertain the hope of heaven; but they cover this over so skilfully with
a cloak of worldly conformity, that they are hardly suspected by their acquaintance and friends
of possessing any religion at all. Such Christians attempt to lead a double life in religious society;
they can talk as well as any one on religious subjects, and may pass with strangers for earnest
and decided Christians; but amongst the citizens of the world they assume quite a different
manner, and can be as flippant and frivolous and insincere as any with whom they associate.
Yes; it must be one thing or the other--the world or God; we cannot choose both. If we decide to
choose the world and seek a substitute for God, then let us get the very best substitute we
possibly can find. Do you select money for your substitute? If it be pleasure you select, then live
for pleasure. Our choice lies between the two; but ere we decide for the world, let us remember
the solemn sentence uttered by inspired lips, but amply confirmed by daily observation, The
world passeth away, and the lust thereof. If we make choice of it, we cannot keep it; if we
decline to deny it, it will soon deny us. (W. H. M. H. Aitken.)

Live soberly, righteously, and godly, in this present world

Present day Christian life
Is this a good time for a sober, righteous, and godly life? Business standards, it is said, are
relaxing; home habits, loose; self-seeking, the common rule; plain living and high thinking, not
the custom of the time. in such a slate of mind two things seem possible. One is to yield to the
pressure of the age. Accepting its inconsistency with the Christian life, one may adapt himself to
standards which his conscience never can approve. That is the common worldliness of the
present age, surrendering character to the social pressure of the time. The other thing to do is to
run away from the age. That is what thousands of the choicest souls have done throughout
Christian history. They have thought it impossible to live a sober life in the full current of their
own time; and so they have fled from its influence, hiding themselves in monasteries and
peopling the desert with their caves. No one can survey the story of these ascetics and hermits
without a glow of admiration. It is a great thing that the enticements of each age which have
overpowered so many souls have been powerless over a few. But none the less this whole story is
not the story of a battle, but of a flight. And it was a fruitless flight. Fleeing from the world, they
fled from all the chance they had to make it better. If, then, the sober, righteous, and godly man
is not to yield himself to the present age, nor yet to flee from it, what is he to do? Why, he is to
use it--to take it just as it is, as the God-given material out of which the Christian character fit
for the present time is to be wrought. The saints of the past have been, for the most part, those
who have fled from the world; but the Christian saint of today is the person who can use the
world. Such a person may be all unconscious that he is doing anything heroic. He is simply the
man in the business world who, amid looseness and dishonour, keeps himself true and clean;
simply the woman who, amid luxury and affectation, keeps her simplicity and sympathy; simply
the youth who, without the least retreat from the influences which beset him in a place like this,
makes them contribute to his growth of character. That is a harder thing than to be a hermit,
and quite as noble as to be a saint. It is the sober, righteous, and godly life lived in the midst of
this present age. The man who hides himself behind the spirit of the age, and makes it the
apology of his own folly or sin, is simply deceived. He is like many a man in that western
country, who has thought himself standing in a hopeless desert when he really stood in what
might be a garden of the world. He simply abandons it to barrenness, instead of turning upon it
the stream of service which is at his command, and for which the desert longs. The man, who
throws a sober and a godly life into the main movement of the present age, is but contributing
the fertilising power to a receptive and responsive world; and the hills and valleys about him will
shout for joy at their redemption by that pure and abundant stream. (F. G. Peabody, D. D.)

Everyday life

I. The ingredients of everyday life.

1. Conversation is a large element of everyday life. The power of speech is one of the grand
distinctions of man and of his life upon the earth. It is thus he clothes invisible thought
with form, and confers upon the subtle intangible reality an immortality of earthly
recognition. Our daily conversation determines all the tone of our mind; it stamps and it
stereotypes our temper. It reveals whether charity and virtue, manly or womanly grace,
dignify our character; or whether we are frivolous, vain, heartless, and worldly.
2. Wish is an equally extended department of everyday life. It is in our nature to be
conscious of desires after a great many things, and these desires are not in themselves
sinful; they are even necessary to the maintenance of life, to the onward progress of
mankind, to the subduing and replenishing of the earth which God has lent to us, and in
which He has given us a life interest. These desires of all kinds are the spring of nearly all
that we do in this life. Let us bring them up now, and see what is the revelation they will
give us of ourselves. Perhaps we shall find a legion of devils, which must be cast out; a
storm of passions, which must be hushed; a brood of revenges, vexations, bad resolves,
unbrotherly triumphs, impure hankerings, which must be trampled out of us. Perhaps
they are humble, virtuous, charitable, reasonable, modest, chaste, holy desires, fit for a
 brother or sister of Jesus. A moments thought will prove that these desires of ours, these
genuine intentions, these self-born, or heaven-inspired, wishes, are our very self; and if
we are to be religious men, religion must have sway over these.
3. Work is another main element in life. The business of life, the daily toil and drudgery of a
man, these help to constitute his everyday life. It must be possible to bring all this under
the empire of religion--to supply a set of motives that can dignify the commonest
occupation, consecrate the humblest toil, and make daily drudgery divine--motives
which can explode and deflagrate those wretched purposes and evil desires that have so
often issued in violated laws and broken hearts; and motives which will hallow and
purify all our service and every talent.
4. But there is another large department of everyday life to which it is necessary to refer--I
mean Recreation. That which is recreation to one man would be a complete penance to
another; that which some of you think a most enjoyable relaxation is to others an
intolerable weariness. Some mode of spending the leisure hour is necessary to every
man; and perhaps nothing more surely indicates his temper and spirit than the method
in which he finds it most agreeable to while away his spare time and gather strength for
further duty. As religion penetrates everyday life, the whole tone of recreation rises in
character, until it becomes harmless, pleasant, virtuous, holy, religious, and useful. To
promote this end is one great enterprise of the Church.

II. The requirements of the gospel as to everyday life.

1. Sobriety means the chastisement of all our passions, the resolute endeavour to gain and
keep the control of all our desires, the determination to repress angry feelings as well as
impure fancies, to subdue inordinate affection quite as much as depraved taste. Sobriety
means resistance to every form of temptation. It has its realm in work quite as much as
in recreation--in recreation quite as much as in work.
2. Righteousness is clearly something more than a refusal to commit an act of cruelty or
dishonesty. Righteous living includes this; but it means very much more than this. We
must respect every just claim upon us, not merely upon our money, but upon our
affection, our reverence, and our good offices--and we must recognise and yield the right
to every man who has one, to our good words, to our time, to our service, to our best
efforts--or we are not acting justly.
3. The life here spoken of is to be a life of godliness; we must date and draw our motives
from the highest source. The government of all our passions, the recognition of every just
claim upon us, must spring from no mere vague notion that it is right to do this, but from
the discovery of the ground of our nature, our relation to the living God, our obligation to
the suffering Saviour, and our responsibility to the Spirit of grace. (H. R. Reynolds, D.
D.)

The true value of morality

This passage is an admirable example of the manner of the apostle in mingling exhortation to
present duties with the recognition and enforcement of that Divine power from which true
obedience springs. In other words, we find blended here morality and spirituality. Both the one
and the other are made to cohere, and to be in consistency with each other; and both of them
spring from considerations of manhood in ourselves, and of gratitude and allegiance to God. It is
difficult to give--nor is it necessary that we should give--a definition of morality. It is a phrase in
every mans mouth. It does not mean the same with all, however. Men take their ideas of
morality, not only from the communities in which they live, but from the circles in which they
associate in any one community; and what would be considered as morality in a certain sort of
neighbourhood in this city, would not be considered as continental morality. Morality in a
neighbourhood may not be morality in a family of refinement and culture. There is something
higher than morality in a cultured household. But yet men are regarded as moral who act in
accordance with the laws of the land and with the customs of the community, and who avoid any
outbreaking sins which shock the average conscience. It may be said, in the first place, that
morality possesses the benefit of the most important negatives. A truly moral man, in the
judgment of all, should be a man who does not get drunk, and does not steal, and does not
commit burglary, and does not bear false witness. In other words, he is one who is rid of
outbreaking vices and outrageous crimes. Well, that is creditable. You ought not to be guilty of
such things. And if you have had a strong bias in your nature in any of these directions, and have
arrested it, and that under circumstances where influences from without threatened to carry you
away, it is no small thing. It is a great thing that you have avoided those pitfalls in which so
many have been destroyed. Still, that is not the sum of all excellence. It is not enough for you to
congratulate yourself upon, as I think we shall see. I not only recognise the import and
excellence of morality in such sterling virtues as these, but I exhort men to them; and I say: If
you cannot go any further, go as far as that. It is a great deal better to go so far than not to reach
that point. It may be only a beginning, but it is a beginning. Secondly: Morality includes those
simple virtues which are indispensable to a wholesome life in society. A man can scarcely be
called moral who is destitute of worldly honour. Honour is a sort of secular and partial
conscience. It is functional; but within its limits it serves a most important end, and keeps alive
those fragmentary elements of a higher life, of a higher moral sense, to which all men should be
brought. Truth is one of those elements which is regarded as indispensable to morality--that is
to say, such ordinary truth as passes current in life. Therefore morality includes honour, and
truth, and fidelity, as well as honesty and fairness. And men say, I am a moral man, meaning
by that that they are possessed of these social and business-like virtues. The experiences of civil
life and commercial life have found out many things which are very necessary for the easy
conduct of affairs. For the regulation of society, for the living together of great masses of men,
various things are inculcated, as essential to morality. Public sentiment demands certain things
which are necessary to morality. The law prescribes certain things which are indespensable to
morality. The customs prescribe certain negatives which enter into the popular idea of morality.
And all of these are designed to take away the friction from the machinery of life, and to raise
men above animal violence and above deceit, and put them upon a certain plane of moral
sentiment. All that I complain of in reference to them is, that they are so low, that they are such
uneducated and undeveloped forms of excellence, that they tend to dampen mens ambition,
and to render them satisfied with the germs of things, instead of leading them to aspire after
higher excellences of which these are but the basilar leaves. For--first; Morality in this grand
sense founded upon external convenience, and not upon the requirements of things relating to
mans whole nature. So it is a mere fragmentary thing; and it is a fragmentary thing in its lowest
stages of development. Secondly: It restrains the outplay of evil; but it does not attempt to purify
and to cure the sources of evil. Thirdly: It permits heinous faults which impoverish character,
and waste the heart of man. Thus, a man may be a moral man who is peevish, morose, fretful.
Fourthly: Morality aims to build up a man outwardly in his condition, but not inwardly in his
character. It does not seek to develop one single spiritual grace. Lastly: It leaves out, wholly, the
world to come, and all the obligations which we owe to God, and all the relations which are
established between the soul and the Saviour Jesus Christ. It leaves out religion. That is to say, it
leaves out the highest forms of aspiration and of duty, and all that which faith brings within the
circuit of our knowledge and makes imperative. Here, then, are the deficiencies of morality. I
have said that in conduct, in its lowest form, it has its value; but I think you will now perceive
that it cannot be a substitute for religion. And yet, men who have only morality, say, What lack
I yet? Now, if an Indian, with a fragmentary dress, should present himself as a full-dressed man
before you, would you deride the idea that he was properly clad? Would you have him throw
away the little he had before he got more? Complete dress is what one wants; but is nothing
short of that of any value? I do not say to the young, These moralities are of no value to you.
They are of great value to you. Truth speaking, fidelity, industry, cleanliness, punctuality,
frugality, enterprise--these are real excellencies. Have these at least. Have these anyhow. But
will you be content with these? Is there not something in every human soul which has the touch
of inspiration in it, and which leads it to aspire to something more than these qualities, which
belong to the undeveloped mass of mankind? Morality is not in any sense, then, a substitute for
spiritual religion, any more than industry and frugality are substitutes for patriotism. Every man
ought to be frugal and industrious; but many are frugal and industrious who have no patriotism.
Well, then, you will say, what about those qualities when a man dies? A man has been
industrious, and frugal, and honest, and moderately truth speaking all his life long; and when he
dies, and goes to judgment, what is to be done with these qualities which you say are good?
Well, they are of benefit to you now; they are of benefit to you in a thousand ways in this world;
but they do not constitute that character which is to fit you for the world to come. They do not go
to make the golden key which unlocks those mysteries of love which you have need of. These
minor qualities are not a substitute for it. You go forth an ungrown spirit; you go forth with
lower leaves without the bloom and the fruit; and the lower is no substitute for the higher.
Moreover, out of every one of these lower states, if we did but know it, may be developed, by the
Divine grace, that which shall bring forth the true spiritual life. If you know enough to take one
step, take a second. If you know enough to recognise law and obligation, and that low sense of
character which is required by society, you have that foundation on which moral government
itself rests, and you know enough to go on from step to step, and from strength to strength, and
develop out of your lower knowledges higher attainments. Spirituality is only the normal and
legitimate development of men in their higher forms, Divinely inspired, Divinely led, and
Divinely blessed. It is God that works in those who work out their own salvation. It is the Divine
cooperation and guiding influence that works upon your mind; and out of this joint working
come all the grace, all the hope, all the faith, all the sweet fruition of love, the sense of
immortality, and the longing for it, which we experience. And whatever is just, and true, and
pure, and sweet, and of good report, upon earth, and in the heavenly circle--all this comes, to be
sure, by the grace of God; but it comes by the grace of God through the development of your own
faculties, and through your own striving. (H. W. Beecher.)

Good works
This passage has been described as a concise epitome of the Christian system in its practical
bearing on human experience and conduct. St. Pauls great theme was faith, but no one
acquainted with his writings can charge him with indifference respecting works.

I. THE WORKERS. A careful study of the passage will show that these are
1. Redeemed ones, Might redeem us (Tit 2:14). The bond slaves of Satan cannot work for
God. David said, O Lord, truly I am Thy servant; Thou hast loosed my bonds.
2. Saved ones, Bringeth salvation (Tit 2:11). The believer does not work for salvation, but
from it. Like the newborn child, he does not move to get life, but because he has it.
3. Instructed ones, Teaching us (Tit 2:12). The Christian needs to be taught what to do (Act
9:6), and how to do it, His way, (Psa 25:9).
4. Hopeful ones, Looking for that blessed hope (Tit 2:13). The hope of the Lords coming is
a great stimulus to holiness and activity (Heb 10:25).

II. THE WORKSHOP. This present world (Tit 2:12). The believers first sphere of action is in
the world. This is
 1. A good sphere for the believer. It must be, for our Lord prayed not that His people should
be taken out of the world (Joh 17:15). Conflict with evil is bracing (1Jn 2:14).
2. A sphere of much danger. This present world is an evil world, This present evil world
(Gal 1:4). Demas was damaged by it (2Ti 4:10), and our Lord, remembering the presence
of the evil, prayed that His disciples might be kept from it (Joh 17:15). A sphere of
usefulness. Here Christ achieved His gracious and beneficent purposes, He was in the
world (Joh 1:10). Here is the material which may be shaped into crowns to adorn the
Redeemers brow. We may say, as Dr. Macleod said to Dr. Guthrie, in reference to the
Cowgate in Edinburgh, A fine field of labour, sir.

III. THE WORKS. What have Gods workmen to do? Many things. Note
1. The rejection of bad models, Denying (Tit 2:12). A bad model will result in bad work. See
this in the case of Nadab, Way of his father (1Ki 15:26). To deny () is to
disown. The believer disowns ungodliness, that which is not in the likeness of God or
after the mind of God. (See 2Pe 2:5-6.) Worldly lusts are those things which are the
staple of the desires of worldly men (Joh 8:44; 1Jn 2:16).
2. The maintenance of a healthy moral sense, Live soberly. Sobriety, says Mr. Aitken,
according to the Greek moralist, Aristotle, is that which preserves or protects and
maintains in due activity our moral sense. Temptation often produces moral
intoxication. It destroys the balance of mind, and reason is in a measure dethroned.
Against this evil we must be constantly watching, or there will be discord and disorder in
our lives.
3. The production of what is right, Righteously (Tit 2:12). The believer must do right in his
relation to his family, his friends, society, and the whole world.
4. The imitation of the best model, Godly (Tit 2:12). The believer is to be God-like. He
must aim at no lower standard. (Mat 5:48; 1Pe 2:21.)

IV. THE WORKMANSHIP. Zealous of good works (Tit 2:14). The best work can only be
accomplished by the enthusiastic worker. This is true of works of art. Think of the enthusiasm of
Michael Angelo, of Rubens, of Mozart, of Palissy. The best work is work for God, and for this the
highest enthusiasm is required. What a stimulus to zeal we have in the example of our Lord,
Who gave Himself (Tit 2:14). Well might Brainerd say, Oh that I were a flaming fire in the
service of my God! (H. Thorpe.)

The Christians business

I. THE CHRISTIANS BUSINESS, while an inhabitant of this present world.

1. What he must renounce.
(1) Ungodliness.
(2) Worldly lusts.
2. What he must cultivate.
(1) With regard to his personal character he is to live soberly. While in the world, he is
not of the world. His heart is weaned from its honours, riches, and pleasures. He uses
this world without abusing it.
(2) We now pass on to view the Christian in his social capacity. He is to live righteously
as well as soberly. This term includes all his relative obligations.
(a) With regard to the relation in which he stands to his fellow creatures in general, he looks
upon himself as a member of one great family, all of whom have suffered a common shipwreck.
He sees himself rescued from the wreck by an act of infinite grace, and, therefore, he cannot
exult over the rest of the crew as though by his own right hand, or by his own arm he had gotten
himself the victory. Tender compassion towards the whole race fills his breast. He longs to tell
the whole world of the grace of God which bringeth salvation; and he uses every means in his
power to diffuse the knowledge of this unsearchable grace.
(b) In his relation also to the Church of Christ the Christian would live righteously. He must
here, also, be influenced by the law of love. Consider the many ties which bind Christians to each
other. Having a common Father, redeemed by the same precious blood, pervaded by the same
Spirit, possessing one hope of their calling--what more can they need to cement the bond that
unites them?
(3) In his religious duties he is to cultivate godliness.
(a) He seeks to please God.
(b) He loves to hold communion with God.
(c) He delights to think of God.
(d) He glorifies God in his body and in his spirit.

II. THE CHRISTIANS HOPE IN PROSECUTING HIS BUSINESS. What is it that urges on the worldling
to labour and toil? What is it that keeps him in one unbroken course of regular and well
sustained exertion? Or, again, what is it that excites the shipwrecked mariner to stem the
foaming surge? What is it that keeps him clinging with invincible firmness to the friendly plank?
Is it not hope? Now if the expectation of worldly gain, and of a temporal salvation can yield such
support, oh! say, what should be the sustaining power of your hope--the hope of your Saviours
second coming. Whether we consider the blessedness of your hope, a complete salvation; or
whether we consider the time of its consummation, the glorious appearing of the Redeemer; or,
whether, again, we look to the character of your expected Saviour--in whatever point of view we
behold your blessed object of hope--we cannot but feel how mighty should be its influence in
stirring you up to live soberly, righteously, and godly in this present world. (H. Cadell, M. A.)

Right living

I. Soberly.
1. We must have control over all the base passions of our nature. The monarch of himself is
king of men.
2. There is to be a proper restraint over the more refined, the aesthetic elements of our
nature. If you can build a fine house and pay for it with your own money--not your
neighbours, nor Gods--build it, adorn it with statuary, beautify it with paintings: but
make art the handmaid of religion. See to it that the more you spend on yourself, the
more you give to God.
3. There must also be a wise control over our professional pursuits. Remember, this world is
not all. Let eternal verities dwarf earthly vanities.

II. RIGHTEOUSLY, or rather justly--the word points to moral rectitude.

1. We are not needlessly to injure our neighbour. His property, person, and good name are
sacred.
2. We are to render to every one his due. We must be just in all our dealings.
3. We are to strive to lead all to salvation through Christ. Our duty to man is not negative.
Duty is duE-ty. The Christian is to be Christlike: thus he will draw men to God.
 III. GODLY. Regard to God runs through all our other duties; personal and relative duties
must be done with an eye to His glory. But some duties refer at once to Him.
1. Repentance towards God--a heart broken for and from sin.
2. Faith in Jesus Christ. You cannot please God if you refuse to trust Him.
3. Obedience. This includes all duties. (R. S. MacArthur, D. D.)

The sober life

Hitherto we have been occupied in considering the negative teaching of Grace, by which her
pupils are trained to deny ungodliness and worldly lust. Grace begins by separating us from
connection with the old, that she may hasten to introduce us into connection with the new. She
does not rest satisfied with inducing merely the denial of ungodliness and worldly lusts. Grace
begins by communicating life, and along with it a new life power, which is to manifest its
presence in the character and conduct of those who receive it. We must possess the new life
before we can live it. It must be received before it can be manifested. You might just as well
expect a piece of dead wood to grow into a tree the moment you planted it in the ground, and
attached to it by some artificial process a few bunches of leaves, or clusters of fruit. Your own
common sense tells you that you may plant your walking stick in your garden, and, with the
utmost possible care, you may prune it, and water it, and perform all other possible horticultural
operations upon it, but it remains a dead stick at the end of the process, and nothing but a dead
stick; and you cannot make it grow into life. Let us desist from conceiving that we can ever grow
into a state of spiritual vitality by our efforts to improve ourselves. Not only are we taught that
Grace saves us from and separates us from the old, but that it introduces us into the new. Not
only is the ransomed soul dead unto sin, but alive unto God. We rise into a state of vitality when
first we begin to trust ourselves to Christ for life; then only can we receive the gift of life in Jesus
Christ from the hand of God, and begin to be, in the full sense of the word, living souls. Are we
trying to live soberly, righteously, and godly, because law claims it of us? or are we living thus
because we claim it by faith of God, as the law of our new nature that we should do so? Let us
proceed to consider the positive characteristics of our new life, to which the apostle here calls
attention. We notice that of the three words that he employs--the first brings before us primarily
that which we owe to ourselves; the seconds chiefly that which we owe to our fellow man; and
the third, exclusively that which we owe to God. The first suggests to our minds the thought of
the relations of the various parts of our complex nature to each other; the second, of our
relations to society; and the third, of our relations to God. Let us begin by considering the first of
these three words as suggesting an important, we may say an essential, lesson of Grace. It is the
privilege of the true child of God to lead a sober life. The ancient Greek moralist, Aristotle, in
speaking of this word, suggests an etymological derivation of the term, which, though not
perhaps philologically correct, may yet serve to indicate the true character of the idea conveyed
by the expression to his own mind and the minds of his contemporaries. He speaks of the word
here used as formed of two words, signifying the preservation of the moral sense, and
accordingly defines temperance or sobriety to be that which preserves or protects, and
maintains in due activity our moral sense. This, at all events, gives us a good idea of what an
intelligent Greek-speaking man would understand by the word sobriety. Let us reflect for a
moment upon the idea thus suggested to our minds. It implies, we observe, the possibility of our
moral sense being lost, or so interfered with as for the time being to be rendered inoperative.
How different things appear when we contemplate them in the abstract and in cold blood, so to
speak, from what they do when once they have become causes of actual temptation to us. How
readily did the moral sense of David reprobate the pitiless injustice and rapacity of the wealthy
despoiler! How often is this blinding influence exercised by passion! Or, again, with respect to
worldly lust, which is a common form of moral insobriety, how easy is it for us, in our calmer
moments, to deride the world, to look down contemptuously upon it--Well, after all, what an
idle show it is--what a poor painted pageant! And then we come down from the mount of
contemplation, we find ourselves sucked into the stream before we know what is happening; and
there we are, just as worldly as other people. What has happened? We have lost our moral sense.
We are blinded by the force of the temptations to which we have been exposed, and the
influences by which we are surrounded. Now, let us endeavour to get an idea into our minds of
some of the various forms which this insobriety may assume (Rom 12:3). A man who thinks
more highly of himself than he ought to think, might not at first sight appear to us to be one who
is leading a life wanting in sobriety; and yet that is just the description that St. Paul gives of such
a person. In 1Pe 4:7, we have a solemn warning given to us upon this subject: The end of all
things is at hand: be ye therefore sober. Keep your heads clear, the apostle seems to say. You
are only down here for a few short days. The end of all things is at hand. Now observe, that
where this intoxicating influence prevails, man becomes a prey to inward discords and
disorders. The higher elements in his nature are no longer able to master the lower and keep
them in their proper place. Now Grace proposes to introduce and maintain moral harmony
within our nature; so that, instead of element being arrayed against element, and part against
part, the whole may live, and continue to live, under the perfect law of liberty. Grace undertakes
so to train us that passion shall not be able to tyrannise over the understanding, or desire ride
roughshod over conscience; but that those elements in our nature which are necessarily highest
shall occupy their own proper position, and those elements which are necessarily lower shall be
subordinated to the superior and commanding faculties which God has set over them. Such in
general terms is the character of the sober life. But how are we to establish this inward
harmony? How is this most anarchical world one day to be set in perfect order? When and how
will the true cosmos be realised? We, basing our hope upon a most sure word of prophecy, look
forward to that glorious period of the future, of which I read, Behold, a king shall reign in
righteousness, and princes shall execute judgment in the earth, There is a time coming when
Messiahs sceptre shall sway the hearts of men, and the kingdoms of this world shalt become
the kingdoms of our Lord and of His Christ. Meanwhile, until that glorious day come, it is
possible for us, each one of us, in our own souls to realise a millennium, where the wolf and the
lamb shall lie down together, and the hen shall eat straw like the ox. The millennium begins
within each human heart when Jesus Christ is King. We have all read of the horrors of the first
French Revolution. We recall with a shudder the ghastly tale of that reign of terror, when the
guillotine was the prominent object in Parisian history, and the noblest and the best blood of
France was flowing in the gutters. Yes, it was a terrible time; but in what occurred then you have
a picture of what occurs in every human heart where insobriety is rampant. What is to be done
to remedy this terrible moral disorder? How is sobriety to be established? Thus we see that this
virtue of sobriety is something more than a mere negation. It consists not merely in escaping
from the tyranny of lust, but in possessing such a sound judgment, such a calm recollectedness,
such an administrative capacity, so to speak, as shall enable us to hold the reins of government
under Divine authority in the commonwealth of our being, as a king against whom there is no
rising up (Pro 30:31)--our renewed will becoming Gods own vicegerent within our redeemed
and consecrated nature. Sobriety regulates, but does not exterminate--modifies, but does not
ignore--our natural propensities, which in themselves become only good or bad as they are kept
in their proper place, or allowed to depart from it. Nor, again, is sobriety to be confused with
phlegmatic dulness and insensibility; on the contrary, it is perfectly compatible with the loftiest
euthusiasm, and is often the guide and supporter of burning zeal. Nor, once more, must we fail
to distinguish between sobriety and moroseness. There is nothing gloomy, nothing
misanthropic, nothing affected or unnatural, though much that is supernatural, in the sober life.
The sober Christian sees things, not so much by the dry light of the ancient philosopher as in
the warm light of Divine love that pervades everything. Are we living a sober life? Do we know
what it is thus in Gods name and by Gods power to possess our souls? How common a thing,
for example, is it to meet with Christian people who are the victims, not the masters, of an evil
and irritable temper, which is ready to be excited on even the slenderest provocation, and to
suggest the stormy word, the bitter thought, the hasty and unjustifiable action! Such a habit of
soul is simply one form of that moral insobriety, that incapacity of self-control, which erases
from our minds, so to speak, for the moment, the sober conclusions of reason, silences our
moral sentiment, or so bewilders and confuses it, that it is no longer able to form a just estimate
of conduct, to condemn the wrong and maintain the right. But are you living by Grace? Can
Christ in you exhibit a bad temper? The truth is, we come down from the level of Grace and
walk as men, and then we need scarcely wonder that the old tree brings forth the old evil fruit.
Or, to take another illustration, how many professing Christians are hampered and marred by
some form of worldliness, by vanity, love of money, or by the ambitious dreams of youth? This is
but another form of insobriety; our spiritual apprehension has been confused by the
insurrection of lower desires unworthy of our Christian character. How many Christians have to
complain of their bondage to their own sensual propensities? Let me point out that as Grace
provides us with the power, so in the very first great lesson that she gives us she teaches how the
power is to be applied. It is through faith that we receive the first great blessing that Divine
Grace communicates; it is through faith that we receive all others. Our will has indeed to be
exercised, but it has to be exercised rather in admitting its own inability, and in surrendering to
Another the task for which it feels incompetent, than in endeavouring to perform the task itself.
(W. H. M. H. Aitken.)

The righteous life

The word righteousness sometimes signifies, or at any rate includes, what is here spoken of
as temperance or sobriety, and sometimes what is here spoken of as godliness. But inasmuch
as it here stands side by side with these two other terms, we believe it to be used in a narrower
sense, and to have special reference to our relations with our fellow man. The true meaning of
the word righteousness is suggested to us by a reference to the root word right, from which it
is derived, just as analogously in the Greek language the word draws its essential
import from its connection with its root word . The idea of righteousness springs from the
recognition of right. There are certain rights which have their origin in the nature of our
relations with others, which they are justified in claiming that we should respect, and from
which we cannot escape, and the recognition of these rights and the fulfilment of these claims is
that which we understand by righteousness. We are under certain obligations in the first
instance to God, and God has certain rights in us which He cannot for a moment ignore or
decline to assert and enforce. In recognising these rights, and in responding to these claims, we
fulfil the law of righteousness, so far as God is concerned. Further, there are certain rights which
our fellow men have in us, which we are not less bound to respect; and inasmuch as we are at
present using the term righteousness in the somewhat restricted sense that I have indicated, it
will be desirable to give this second class of rights our special consideration. Yes, our fellow men
have certain rights in us from which we cannot free ourselves. We owe to society a great debt.
Perhaps we do not sufficiently let our minds dwell upon the thought of our debt to society, yet
everything around might well remind us of it. The very food that we eat is the product of social
labour. We are dependent upon society, and hence are constantly indebted to it. The very money
which we offer in return for these benefits is but the symbol of the accumulated labour of
mankind; and those who are born in the possession of most of it are therefore the greatest
debtors of all. It is true that some of us endeavour to contribute to the wealth of society by our
labour, thus making some return for what we have received; but if we reflect how very different
our condition is from what it would have been had we been cut off from society from our early
years we shall be able to see how much our debt exceeds our capacities of repayment. The
Christian feels that he owes an even heavier debt than this to his fellow man. He cannot forget
that it was through the devotion of human messengers, who jeoparded their lives in the task,
that the glad tidings of the gospel ever became so widely known as to reach his ear. He cannot
forget his debt to the Church of Christ all through the ages, nor his obligations to those who have
represented her beneficent influences towards him. Who shall say how much we may have been
influenced for God and for good, by comparatively trivial circumstances, which have not even
left their impress upon our memory, or perhaps of which we have never known at all? All souls
are Mine, says the great Father of spirits; and because they are His, therefore they possess a
certain definite claim upon our consideration, indifference to which must needs argue
indifference to Him. There are certain things which society has a right to claim that we should
not do, and there are others which society has a right to claim that we should do. Now, as a rule,
human laws only recognise the negative claims of right. They provide means for checking men
from performing unlawful deeds. When we turn from laws, Divine and human, to conventional
morality, here also we find ourselves mainly dealing with the negative side of moral obligation.
The idea of righteousness most generally entertained by society is negative rather than positive.
Men flatter themselves that if they have done no very definite harm to any one they have pretty
well fulfilled the law of righteousness. How often are we told by those whom we seek to convict
of sin, and of their need of a Saviour, that they have always endeavoured to do their duty by God
and man; and when we come to examine what their idea of duty is, we discover that they simply
mean that they are not criminals or open offenders against public decency! But let us observe, in
spite of the common sentiment, that the positive claims of the law of righteousness are just as
strong and just as incapable of being defeated as are its negative claims. In plain language, we
are just as much bound to live for the good of our fellow men as to abstain from injuring them;
and even if we can satisfy ourselves that we have abstained from injuring our fellow men, unless
we can also show that, according to the measure of our opportunity, we have actually benefited
them, we are not in a position to claim that we have even made an attempt to fulfil the law of
righteousness. But have men as a rule as much right as they think they have, to conclude that
they have fulfilled even the negative claims of the Divine law? We may wrong our neighbour
without any overt action, and perhaps more grievously than if we had injured his body with our
hand. The scandalous story, even the uncharitable thought, which may be the parent of so many
cruel actions, who shall say how much of base injustice there may be in these, and yet the world
thinks lightly of them. How much of selfish grasping and pushing may strain the relations of
man with man, and yet no such act of dishonesty or violence be committed as could be taken
cognisance of by law. All this may pass for justice amongst men, but does it appear so in the eyes
of God? So what does it matter how little we pay our commercial clerks, or our half-starved
sempstresses; or what does it matter if we deny a Sabbath to our cab and omnibus drivers, and
keep them slaving, some fourteen hours a day, all the year round. Justice, after all, is not such a
very common virtue amongst mankind. But it is possible for us to injure our neighbour in other
ways than these, and thus equally to offend against the negative demands of the law of
righteousness. How many are ready enough to affirm that they have never done any harm to
anybody, who have never even reflected upon the injury that may have been caused even to
their nearest friends by the unholy effect of their influence or example. How many a once pure
minded and innocent girl is wrecked and ruined for life, by learning only too well the lessons of
vanity and levity taught by companions and acquaintances, who never seemed to themselves to
be vicious. But even when it can be shown that we are blameless in this respect, we have yet to
face its positive claims. The same authority that claims that we should do justly tells us also that
God requires that we should love mercy. This is as much a matter of obligation, arising out of
our relations with our fellow man, as is the other; and the man that does not love mercy,
although he may flatter himself that he does justly, has not fulfilled the law of righteousness. But
while under the Old Dispensation the legal obligation was distinctly recognised, we shall see
here also how much better and more effectually grace teaches than law. Grace is not content
with laying down the positive precept; she presses this lesson upon our mind more forcibly than
any commandment could, by setting before us this as the most prominent and striking
characteristic of the life of Him whom she has already taught us to trust and love. His was no
cold negative morality, no mere abstinence from sin in every form; His morality was the
fulfilment of the law, because it was the continuous exhibition of love to the sons of men. His
career is thus epitomised by one who was an eyewitness of it. He went about doing good, and
healing all that were oppressed of the devil; for God was with Him. More than this; Grace not
only exhibits to us this perfect ideal, and sets before us a personal example of pure unselfish
benevolence in His life and history, but she offers to us all her best benefits as the result of His
having possessed and exercised towards us those qualities which she desires us to imitate. The
love of Christ constraineth us, exclaims the apostle; that is to say, not our love for Christ, but
the consciousness of His love to us because we thus judge, that if one died for all, then all died:
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. Who that has been a recipient of Divine favour can be
insensible to such an argument as that? How can we avail ourselves of the self-sacrificing love of
Christ for our own salvation, and yet be unmindful of the obligation under which this lays us?
We owe our salvation, our immunity from condemnation, and our justification before God, to
the fact that, as representing our unrighteousness, Christ died, while, representing the
righteousness that God expects of us, He lived. But if this be so, how can we claim the benefits of
His life and death without repudiating that which in Him was crucified, and accepting that
which in Him won the smile of the Divine Fathers approval? To sum up then, Grace teaches us
to live righteously, first by showing in a human life what righteousness, both negative and
positive, is, next by loading us with all the spiritual benefits that we enjoy in virtue of the
righteousness of this our Great Exemplar; so that gratitude to Him binds us to a life of
righteousness, and further by the illustration of Gods judgment against all unrighteousness and
sin, and by the fulfilment of that judgment upon the person of the sinners Representative on the
Cross of Calvary, and as the necessary sequel to this legal condemnation by the introduction of
the Divine Spirit as a power of righteousness into our hearts. Surely there is no lack of means
towards the end in the school of grace. She is well supplied, not only with lessons, but with all
that is needed to bring the lessons home. But further, our idea of righteousness must ever be
relative to our subjective condition. That which does not offend my sense of righteousness today,
I may distinctly condemn and repudiate a twelvemonth hence. We can speak with assurance of
extreme forms, either of evil on the one hand, or of good on the other; but our judgment begins
to waver and assurance to forsake us as we approach the border line, and it is only as we become
through Grace possessed more and more of God, and more and more taken possession of by
God, that our vision becomes clear enough to enable us to discern the dividing line, or even
anything that closely approaches to it. But the learners in the school of Grace have one great
advantage. They are not students of ethics, but children of God; and therefore it is less their
habit to inquire whether a thing is right or wrong, than to endeavour to discover whether or not
it be in accordance with the mind of God concerning them. They have no desire to discover the
minimum of obligation, but a great ambition to reach the maximum of devotion. As the
knowledge of the Divine will opens more and more clearly upon their apprehension, they yield
their members more and more fully servants of righteousness unto holiness; for this is how
Grace teaches us to live righteously. The just or righteous man lives by his faith. He is not only
quickened by it at first, but lives by it when he is quickened, and herein lies his power for
righteousness. But such an one cannot be satisfied with mere negative morality; for love glows
within his heart, kindled by the breath of God; and love is the fulfilling of the law. He owes it to
his God, he owes it to his new life, he owes it to society, to live not for himself. (W. H. M. H.
Aitken.)

The godly life

 We proceed now to consider the crowning characteristic of the new life and grandest lesson
that Grace essays to teach. All her other lessons, however important in themselves, are designed
to lead up to godliness; and unless this lesson is learnt, all others must remain incomplete; for
this word brings before us the true end of man. The true end of man is to be attained in his own
personality; it is in the proper development and education of the highest and most spiritual
faculties of his nature, and in the concentration of these upon their proper object, that man rises
to his true destiny and fulfils the great purpose of his being. That object is God; and in the
development of those faculties which have God for their proper object, and in their
concentration upon Him, consists the state or habit of godliness, while the education and
training of these faculties is the work of grace, as she teaches us to lead a godly life. Christianity
is a religion, not a mere ethical system, and designed to produce spirituality rather than
morality--to teach man to realise and take advantage of his proper relations with God, not to
show him how he can improve himself independently of any such relations. God is the centre
around which all the moral teaching of the New Testament revolves, or from which it radiates.
In the Christian system the revelation of the attributes of God in the person of His Son is the
standard of moral truth, and relation of our conduct to Gods will thus revealed the criterion of
its moral character. The word conversion, with which modern evangelising preaching has
made us all familiar, and more particularly the word in the original Greek which we thus
translate, is very well chosen as being suggestive of the only possible commencement of the life
of godliness. It signifies not only a turning, but a turning towards God. When first His Divine
influences begin to move us, He finds us with our hearts averted from Him, and our lives setting
in an opposite direction. Then comes the first great change: the godless heart is brought by the
influences of the Holy Spirit to feel its need of God, and in yielding to this sense of need, and in
the endeavour to satisfy it, the godly life finds its commencement. Jesus Christ died for our
sins, the just for the unjust, to bring us to God. When that great change has taken place, which
we usually call conversion, its most salient feature is always the complete alteration and, we may
say, reversal of all our previous relations with God. Instead of flying from Him, we have now
boldness to approach Him; instead of looking upon His service as a yoke of bondage, we find it
the only freedom. It is doubtless with a view to this end that faith has been Divinely appointed as
the subjective condition of justification. He has appointed simple faith in Himself; for this
reason, amongst others, that faith brings us into the closest and most personal relations with
God Himself. No man who accepts the Christian revelation at all can fail to recognise the justice
of the Divine claims. Created at Gods pleasure, and for His glory; redeemed by the life of His
Son, and consecrated by the gift of the Divine Spirit; the believer must, as a matter of theory at
any rate, admit that he is under an obligation to his God, from the force of which it is impossible
to escape. Two thoughts, however, about these rights of God in His creature we may call
attention to in passing. The first is, that these claims of God upon us are not arbitrary in their
character, or despotic in their operation; they are perfectly consistent with, and indeed they are
the expression of, Divine love towards man, and therefore they are most strictly in accordance
with our true interests. The apparent opposition that sometimes seems to exist between mans
interest and Gods will arises from the fact that man does not clearly apprehend his own
interests, and confuses between his real good and his temporary gratification; while, on the
other hand, he misunderstands the nature of the Divine will. If we could only obtain a firm and
practical grasp of this great truth, that our interests and Gods will must coincide, what different
lives we should lead! The second thought to which I desire to refer flows from this, an ever-
necessary sequel. Since Gods claims cannot be opposed to our truest well-being, therefore they
can never be withdrawn or even modified. Were God to ask less than He does He would be doing
us an injury, not a benefit; for He would be teaching us to be satisfied with something less than
our highest good. These claims of God upon us are like the claims of the law of righteousness,
both negative and positive. From certain forms of conduct the law of godliness demands that we
should abstain; while, on the other hand, there are certain things which it enjoins. Ye cannot
serve God and mammon. This first negative claim of God upon His creature man is represented
in the Decalogue as being attributable to a certain attribute of the Divine character, which is
denoted by the word jealousy. Such being the nature of the first claim of the law of godliness,
and such the attribute to which it is due, let us proceed to consider the second, and then to
observe how Grace teaches us to comply with these claims. Thou shalt love the Lord thy God
with all thine heart, and with all thy soul, and with all thy might (De 6:5). This claim includes
all others; for here also Love is the fulfilling of the law. But how shall we respond to these
claims? The Law might say to the Israelites, Thou shalt have none other gods but Jehovah. But
none the less Israel proceeded to copy the idolatries of Egypt and Canaan. And the law may
repeat its solemn prohibition to men in our own day, but will that keep them from worshipping
at the shrine of Mammon, or Pleasure, or Fashion? The Law might tell the Israelites to love the
Lord their God with all their heart; but that did not prevent them from turning their backs upon
Him altogether. My people have forgotten Me days without number. Grace presents to us the
claims of God in the light of privileges, ever pointing to the Cross for an argument to move our
wills, and appealing to the true character of the Divine purpose for a justification of her claims.
Here is a specimen of the way in which she urges Gods claims, I beseech you therefore,
brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable
unto God, which is your reasonable service. And be not conformed to this world: but be ye
transformed by the renewing of your mind, that ye may prove what is that good, and perfect,
and acceptable, will of God. So long as our hearts resent or even demur to the claims of God
upon us we cannot enjoy the fellowship of God. We are not agreed. But as soon as we have
joyfully accepted these claims, even though we may have only begun very inadequately to fulfil
them, the cause of disagreement is removed, and there is nothing to prevent the soul from
enjoying the life of fellowship with God. It is not difficult to see the connection between this
habit of fellowship with God and the next feature of the life of godliness to which we will refer,
and the development of which constitutes frequently the next forward step in Christian
experience. Reconciliation is necessary to fellowship, fellowship is necessary to personal love.
This affection is the result of personal knowledge, and increases with it. They must perforce love
Him most who know Him best, and they must know Him best who are most in His society, who
live in the secret of His presence. Nor is this love of the soul for God a mere enthusiasm of
admiration, though admiration must ever be one of its most prominent elements. Nor is this
love of the soul for God a mere sentiment, a sickly enthusiasm. Men have been prompt to turn
their backs upon the dearest earthly affection, the tenderest ties, because the love of God led
them on. But the love of God must needs produce very definite subjective effects upon him who
knows its blessedness. Even amongst us men, where persons are bound together by close and
mutual affection, it has often been observed that a certain assimilation takes place between
them, even though they may have originally been very unlike each other--an assimilation that
affects not only character, but outward manners and habits, sometimes even extending to the
expression of the countenances and the tones of the voice. It is not surprising, then, that they
who walk with God, and thus come completely under the influence of the love of God; should be
conformed unto the Divine image. Beholding His glory, we are changed into the same image
from glory to glory, as by the Spirit of the Lord, The characteristics of the godly life are of the
most practical kind, for true godliness influences everything, elevating and purifying all, and he
who lives it will offer such a contrast in his life and conversation to those who live it not, that
men shall still be constrained to marvel at such, and to take knowledge of them that they have
been and still are with Jesus. Are we living godly in Christ Jesus? It often happens that present
salvation, in virtue of the atoning work of Christ, has been accepted without any very definite
apprehension of what I may describe as the moral and actual benefits ensured to us by that
work, and of the claims that God makes upon us in consequence of it. Where this has been the
case, a change so marked and definite that it is sometimes described as a second conversion
often takes place, when first the eyes are fully opened to see what the fulness of Gods provision
actually is. My next word of counsel would be, that the soul that wishes to grow in godliness
should cultivate a habit of delicate sensibility to the Divine influences. This is chiefly to be done
by making prompt and unquestioning response to the Divine motions. Yield to those heavenly
desires, those Godward aspirations, which suddenly interrupt the ordinary occupations of the
mind. Next I would say, Be very jealous of idols. The object may be in itself an innocent one; it
becomes most guilty when it takes in any degree the place of God. And lastly, do not be satisfied
with anything that seems to be beneficial until you find God in it. The Bible will be a well of
salvation, just in so far as God speaks to us from its pages through the Incarnate Word, and by
the Divine Spirit. (W. H. M. H. Aitken.)

Sobriety and righteousness

1. The doctrine of grace teacheth not only to abstain from evil, but also to do good, and is the
mistress of true sanctification in both parts of it, both the mortification of sin, as also
quickening in righteousness. For as it is in the lighting of a dark house, first darkness
must give place, and light must succeed, so is it in the shining of this light of grace, the
night must pass, and then the day must come; the old man must be cast off with his lusts,
and then the new man put on.
2. Note that where the gospel bringeth to any person salvation, there it looketh for return of
some recompense; and namely this, that it be entertained with sobriety, righteousness,
and godliness, which are the three graces which go hand in hand, and every one looking
at another. Sobriety keepeth the house, and moderateth the mind at home; righteousness
looketh forth, and giveth every man his due abroad; piety looketh up unto God, and
giveth Him His right. Sobriety preserveth, and is content with its own estate and portion;
righteousness preserveth, and is content that other men enjoy their estate and portion;
piety preserveth, and is willing that Gods part be reserved unto Him. Again, sobriety
must go before as a nurse of the other two, for he that dealeth not soberly, cannot deal
justly, but depriveth the Church, the commonwealth, and family of their due.
Righteousness without godliness is but atheism, and a beautiful abomination; and piety
without righteousness is but hypocrisy; for how absurd it is to be precise with man and
careless how wickedly we deal with God? Now as sobriety, the first, is the nurse of the
two latter, so piety, the last, is the mother of the two former, which, where it is wanting,
neither of the former, nor both of them, can commend a man unto God. Therefore, none
of these three adverbs of Paul (as a learned writer speaketh) must be forgotten, which
jointly contain all the rules of Christian life. (T. Taylor, D. D.)

In this present world

1. Note that godliness must not so lie hid in the heart, but it must appear in the eyes of the
world, neither must it be neglected till death, but exercised in this present world: a point
the more needful to be propounded, in that every man naturally wisheth with Balaam to
die well and godly; but forgetting the practice of piety in their life time, we see the most
men would be put in mind of God at their death, and send for the minister when the
physician hath left them hopeless of life, yea, albeit they have forgotten the Almighty,
and neglected acquaintance with Him all their days, yet at the finishing of them they
would seem to seek unto Him. But it is most righteous with God that an ungodly life be
finished with a proportional death, whatsoever it seemeth to be: and, therefore, it is a
safe rule worthy our remembrance, that whatsoever we would be found doing on our
dying day, to be doing it every day while we live.
2. Note hence that it is a most deceitful and desperate argument thus to conclude--If I be
ordained to salvation let me never pray, never serve God, and do what I will I shall be
saved, and on the contrary; and hence to cast off all the care of godliness; for this openly
 proclaimeth want of grace, which directeth men to the means, and leadeth them the way
of salvation in this present world. God in wisdom hath combined to every end His means
in all His ordinary courses; as to natural life, bread, sleep, physic; so to the spiritual, the
word, sacraments, prayer, sobriety, righteousness, piety; and therefore the argument will
be found in the contrary thus: If God have appointed me to die the death of the
righteous, He hath ordained me to the means, namely, to live the life of the righteous; if
to glory, then to grace; if to the full revelation of glory hereafter, then to the firstfruits of
it here in grace; if to the city of the great King hereafter, then to the suburbs here; there
is no jumping to heaven, no more than a man can leap from one city to another upon
earth,
3. Note hence what is the proper end of every mans life in this present world, namely, that
in the way of a sober, righteous and religious life, he may attain everlasting happiness
hereafter. Alas, how do many pervert the end of their lives, some to get wealth, honour,
and great estates; others to sit down to eat and drink, and rise up to play; others to trade
in some one or other special sin and lust, but let us that will be wise to salvation, seeing it
is called today, and our acceptable time and day of salvation is come upon us, beware of
hardening our hearts. Let us not dare to strive against the Holy Ghost in the ministry, for
contemners of grace in this present world shall never partake of the glory of the just
hereafter. (T. Taylor, D. D.)

Godliness must calculate the resisting element

Power is calculable by the results it yields, but if we are attempting to estimate the force of a
projectile, we shall take account not only of the velocity at which it moves, but also of the quality
and tenacity of the resisting material which it shows itself competent to penetrate. One evidence
of the vital energy of Christianity is shown in this, that in all its movements and demands and
prohibitions, it runs steadily counter to the whole grain of natural desire. Whatever Christianity
has done or may yet be doing in the world, it is doing it all in the teeth of spontaneous impulse.
It is a system that requires us to love our neighbour as we do ourselves. It enjoins upon us to
crucify our affections and lusts. It is a religion that is contented with nothing less than sacrifice.
It meets the soul at the level of its higher needs, to be sure; but that is not the level at which we
find it our first impulse to live. Christianity prohibits our doing a host of things that we would
like to do, and requires us to do another host of things that we have no disposition to do. Every
inch that Christianity has gained, or may still be gaining, it has gained by a square fight. All
advance that it has made has been so much conquest on the one side, over against so much
reluctant and contested surrender on the other. In estimating the draught power of a
locomotive, we must consider not only the rate at which it moves and the tons of freight it drags,
but the grade at which it is pulling. If I can row eight miles an hour, it is important to know
whether I can do it with the wind, or in the teeth of it. There is nothing evangelical in a mans
first impulses. So in estimating the inherent vigour of Christianity, it must be studiously
considered that in all its advances it has steadily trained upon it the charged and primed artillery
of mans natural lust and congenital ambition. All the way from the last man that became a
Christian, back to Peter who forsook his fishing tackle at the Lords call, the process of becoming
a Christian has been a process of surrender. Count that carefully in calculating the spiritual
dynamics of the doctrine of the Nazarene. (C. H. Parkhurst, D. D.)

Duty to our Father in heaven must be united with duty to our brother on
earth
You have a son, I will suppose, in a distant land. He has been prosperous, he has become
honoured, influential, and beloved. He has won golden opinions from all for his abilities, his
charities, his devotion to the interests of the community. He is known as a tender father; he is
reputed a munificent benefactor and large-hearted philanthropist. The colony rings with his
praises. Does not your paternal heart throb with a pardonable pride as you hear of the goodness
and the greatness to which he has attained? Alas! you say, what might be my pride is my pain.
My boy has been absent for twenty years, and took a fathers fond blessing with him, but during
that long period he has sent no tidings to his parents. His commercial correspondence has been
carried on with most commendable regularity, but never a solitary line has he written home. All
the news we get of him comes at second hand. We hear of his bounties to others, but we are
getting poor in our old age and no token has come to us. He has not shown in any way that he is
even aware of our existence. Now what are your ideas of such sonship as that? Are not the
benefactions of such a man an abomination, and his fascinations an offence? Here, then, is a
picture of the behaviour of the man who, just in all earthly dealings, and tender in all human
relations, yet lives, with regard to his highest obligations, simply as though God were not. (J.
Halsey.)

Looking for that blessed hope

The hope of the resurrection
I believe in the resurrection of the body. And what does this imply? Does it merely mean
that we assent to there being such a thing, as a bare truth in the abstract? Does it mean, I
believe that mens bodies shall rise? And when we continue, And in the life everlasting, do we
merely intend by this, I believe that some shall live forever? Oh, surely not: we cannot have
such a cold unworthy idea of the articles of the Christian faith as this. When I utter these words
in church, when I profess them as my belief, I must surely mean that I regard them as facts in
my own life and course. I take the words as they stand in the Nicene Creed, where the very same
expression is used as in our text: I look for the resurrection of the dead, and the life of the world
to come. That is, I expect in my own case, I look forward to witnessing, and sharing in, the
things thus spoken of. If you ask me what reason have I in my own case to look for such blessed
participation in the resurrection to life eternal, my answer is plain and decisive. I look for the
resurrection of the body, and the life everlasting, because God has assured these blessings to
me in my covenant relation with Him in Christ as a member of Christs body. Now, many of you
are aware that in saying this I am touching on a question much debated among religious writers
of a certain stamp: I mean the question as to what is called personal assurance: the question as
to whether it is, or is not, an essential portion of the Christians faith to be assured of his own
part in Christ, and his own ultimate share in Christs salvation. Now, this is a question which no
Christian Churchman can be at any loss how to answer. He will answer it as we have done above;
and tell the inquirer that his own personal part in Gods covenant and Gods promises is not a
matter which can be left to uncertain and easily mistaken feelings and experiences of his own,
but is, as we said before, at the foundation of his whole spiritual life, which is built up upon it, as
it is built on the fact of Gods mercies to him in Christ. And this being so, important effects are
produced, or ought to be produced, on our views of several things, either present or in prospect.
1. The first of which I shall speak is our view of death. If a blessed resurrection in an
incorruptible body is to be ours, any one can easily see that the act and state of death, so
terrible where this hope is not, at once loses its formidable character, and shrinks up into
utter insignificance. Doubtless it will and must be a conflict when it comes, that solemn
moment of parting from the body: but what is a conflict where victory is assured to us?
What soldier ever dwells long and gloomily on the fearful incidents of battle, by way of
bracing his courage to meet it? Is it not ever the rule, and should it not ever be our rule,
to dwell on the triumph beyond, and so to forget the struggle by which it is to be
reached?
2. And as this confidence of hope will alter our view of death, so will it also of life. What is
life to the man of this world--to the poor creature who does not know whether it is not to
 be cut short forever at the day of death? Life to him is simply a snatching time: to get as
much as he can out of it, to eat and drink, and amass gain, and earn repute, and win
importance, and fill as large a space as he can with what credit he may: and there is an
end of it. Thousands on thousands are leading just this life and nothing more: often
varnished over with pure and bright colours--decent charities, expected attendance on
religion, and the like: but none can deny that, judging by the practice of most men, such
is the general view of life; that as to eternity and so on, it is an uncertainty after all, and it
is better to take the present good in hand, than to lay up for such an uncertainty. Now
then, does a man, in his heart, in his deepest thoughts and views of the future, look for
the resurrection of the body and the life everlasting? And can he any longer think thus of
life? Why, to the other man, this life is all: he knows of nothing beyond it; but to this
man, what is beyond it is almost all, and this life is as compared to it almost as nothing.
But how? Even as the seed time, which though in a certain field it may be but one
morning in a year, yet on that one morning depends all the use and produce of that field
for that year--so is it with the Christian believers estimate of this life. It is, as compared
with that beyond the grave, but as a moment--but as a point hardly to be appreciated: yet
in the use of this moment, in the complexion of this little point, is involved the whole
character and degree of blessedness of that immeasurable eternity. Life is now not a
snatching time, but a laying-up time: a time of treasuring up things which may be of
account there.
3. There is another thing concerning which, if we look in our own persons for the
resurrection of the dead and the life everlasting, our views will necessarily undergo a
change, and that is, the body. It may not be very easy to say what the mere worldly man
thinks of the body in which he finds himself dwelling. But I am afraid we should not be
far wrong in believing that the very last thing which he expects is, that it will rise from
the grave, and be his dwelling forever. This doctrine, at which the wise Athenians
scoffed, is still despised by those who think themselves wise after this worlds measure.
They have some vague notion of a probability of the immortality of the soul and a future
judgment, without ever reflecting that we shall be judged in the body for the deeds done
in the body. And the consequence is that in their view the man is not one, but two
persons, soul and body: the soul is meant to be saved by religion, but the body has little
or nothing to do with religion. And then those who are not only worldly, but irreligious,
go further than this; and pretend to tell us, from the speculations of misused science,
that the life which is so mysteriously placed in the body is necessarily and inseparably
united to it, and therefore perishes when the body decays. How different an aspect do the
things of the body present to him who regards it as his companion through a blessed
eternity--to him who reads and feels what the apostle tells us, that Christ is the Saviour
of the body; that we are now waiting for the adoption, that is, the redemption of the
body. How careful will he be to train this his future servant for its blessed ministrations
there;--to put it entirely under the power of Gods purifying Spirit of grace:--to subdue in
it all impure and unholy desires, all inordinate indulgences of lawful appetite, and render
it a habitation if it may be worthy of Him whose temple it ought to be.
4. Yet another change will be wrought by looking for the resurrection of the body, and the
life everlasting: and that will be in our views of and affections towards others around us.
If the painter who painted for posterity needed more care in every touch than the other,
who painted merely for the day, will not he who loves for eternity love more wisely, more
tenderly, more cautiously and self-denyingly than he who merely gratifies a present
predilection? A fellow member of the body of Christ--one with whom I hope to hold
converse which shall never know parting nor end in the presence of Him who is Love--if
I remember this, and act on this, can I wantonly wound the feelings of such an one? Can
I hinder such an one in the path to glory? Can I to such an one act a part, and put on
 guile, to serve any worldly purpose? They take the sun out of heaven, who take away
friendship out of life: thus wrote the heathen philosopher; but we may say a worthier
thing--they take away the sun out of heaven, who take the hope of the resurrection out of
friendship.
5. Once more, he who looks for the resurrection of the dead and the life everlasting, will, in
proportion as this blessed hope is present to him, find his thoughts of Christ evermore
changed and exalted, and made more precious to him. From a distant historical
character to a present Saviour--this is the first great change in a mans thoughts of
Christ. From a present Saviour to be the desire of his soul--one whose likeness, and
nothing else, will satisfy him; this is the next change, and it is no less an one than the
former: it is, after all, that which constrains a man, that which leads him on, that which
will transform him into Christs image from glory to glory. And I see not how this latter
change can take place, without a mans looking for this blessed hope of the resurrection.
(Dean Alford.)

The happy hope

There are two appearances spoken of in this context--the appearance of the grace of God that
bringeth salvation; and parallel with that, though at the same time contrasted with it, as being
in very important senses, one in nature and principle, though diverse in purpose and diverse in
manner, is what the apostle here calls the glorious appearing of the great God.

I. THE APPEARANCE OF THE GRACE LEADS TO THE APPEARANCE OF THE GLORY. The identity of the
form of expression in the two clauses is intended to suggest the likeness of and the connection
between the two appearances. In both there is a visible manifestation of God, and the latter rests
upon the former, and completes and crowns it. But the difference between the two is as strongly
marked as the analogy; and it is not difficult to grasp distinctly the difference which the apostle
intends. While both are manifestations of the Divine character in exercise, the specific phase (so
to speak) of that character which appears is in one case grace, and in the other glory. If one
might venture on any illustration in regard to such a subject, it is as when the pure white light is
sent through glass of different colours, and at one moment beams mild through refreshing
green, and at the next flames in fiery red that warns of danger. The grace has appeared when
Divine love is incarnate among us. The long-suffering gentleness we have seen. And in it we have
seen, in a very real sense, the glory, for we beheld His glory--full of grace. But beyond that lies
ready to be revealed in the last time the glory, the lustrous light, the majestic splendour, the
flaming fire of manifest Divinity. Again, the two verses thus bracketed together, and brought
into sharp contrast, also suggest how like, as well as how unlike, these manifestations are to be.
In both cases there is an appearance, in the strictest sense of the word, that is to say, a thing
visible to mens senses. Can we see the grace of God? We can see the love in exercise, cannot we?
How? He that hath seen Me hath seen the Father; and how sayest thou then, Show us the
Father? The appearance of Christ was the making visible in human form of the love of God. My
brother! The appearance of the glory will be the same--the making visible in human form of the
light of throned and sovereign Deity. What we look for is an actual bodily manifestation in a
human form, on the solid earth, of the glory of God! And then I would notice how emphatically
this idea of the glory being all sphered and embodied in the living person of Jesus Christ
proclaims His Divine nature. It is the appearance of the glory--then mark the next words--of
the great God, and our Saviour. The human possesses the Divine glory in such reality and
fulness as it would be insanity if it were not blasphemy, and blasphemy if it were not absurdity,
to predicate of any simple man. The words coincide with His own saying, The Son of Man shall
come in His glory and of the Father, and point us necessarily and inevitably to the wonderful
thought that the glory of God is capable of being fully imparted to, possessed by, and revealed
through Jesus Christ; that the glory of God is Christs glory, and the glory of Christ is Gods. And
then I must touch very briefly another remarkable and plain contrast indicated in our text
between these two appearings. They are not only unlike in the subject (so to speak) or
substance of the manifestation, but also in the purpose. The grace comes, patient, gentle,
sedulous, labouring for our training and discipline. The glory comes--there is no word of
training there! What does the glory come for? The one rises upon a benighted world--lambent
and lustrous and gentle, like the slow, silent, climbing of the silvery moon through the darkling
sky. But the other blazes out with a leap upon a stormy heaven, as the lightning cometh out of
the east, and shineth even unto the west, writing its fierce message across all the black page of
the sky in one instant, so shall also the coming of the Son of Man be.

II. THE APPEARING OF THE GLORY IS A BLESSED HOPE. The hope is blessed; or the word happy
may, perhaps, be substituted with advantage. Because it will be full of blessedness when it is a
reality, therefore it is full of joy while it is but a hope. The characteristics of that future
manifestation of glory are not such that its coming is wholly and universally a joy. There is
something terrible in the beauty, something menacing in the brightness. But it is worth noticing
that, notwithstanding all that gathers about it of terror, all that gathers about it of awful
splendour, all that is solemn and heart shaking in the thought of judgment and retribution for
the past, the irreversible and irrevocable pest, yet to Paul it was the very crown of all his
expectations of, and the very shining summit of all his desires for, the future--that Christ should
appear. The hope is a happy one. If we know the grace we shall not be afraid of the glory. If
the grace has disciplined in any measure we may be sure that we shall partake in its perfection.
They that have seen the face of Christ looking down, as it were, upon them from the midst of the
great darkness of the cross, and beneath the crown of thorns, need not be afraid to see the same
face looking down upon them from amidst all the blaze of the light, and from beneath the many
crowns of the kingdoms of the world, and the royalties of the heavens. Whosoever hath learnt to
love and believe in the manifestation of the grace, he, and he only, can believe and hope for the
manifestation of the glory.

III. THE GRACE DISCIPLINES US TO HOPE FOR THE GLORY. The very idea of discipline involves
the notion that it is a preparatory stage, a transient process for a permanent result. It carries
with it the idea of immaturity, of apprenticeship, so to speak. If it is discipline, it is discipline for
some condition which is not yet reached. And so, if the grace of God comes disciplining, then
there must be something beyond the epoch and era within which the disciple is confined. Here is
a perfect instrument for making men perfect, and what does it do? It makes men so good and
leaves them so bad that unless they are to be made still better and perfected, Gods work on the
soul is at once an unparalleled success and a confounding failure--a puzzle, in that having done
so much it does not do more; in that having done so little it has done so much. The
achievements of Christianity upon single souls, and its failures upon those for whom it has done
most, when measured against, and compared with, its manifest adaptation to a loftier issue than
it has ever reached here on earth, all coincide to say--the grace--because its purpose is
discipline, and because its purpose is but partially achieved here on earth--demands a glory,
when they whose darkness has been partially made light in the Lord, by the discipline of grace,
shall blaze forth as the sun in the Heavenly Fathers kingdom of glory. Yield to the discipline,
and the hope will be strengthened. You will never entertain in any vigour and operative power
upon your lives the expectation of that coming of the glory unless you live soberly, righteously,
and godly in this present world. That discipline submitted to is, if I may so say, like that great
apparatus which you find by the side of an astronomers biggest telescope, to wheel it upon its
centre and to point its tube to the star on which he would look. So our anticipation and desire,
the faculty of expectation which we have, is wont to be directed along the low level of earth, and
it needs the pinions and levers of that gracious discipline, making us sober, righteous, godly, in
order to heave it upwards, full front against the sky, that the stars may shine into it. The
speculum, the object glass, must be polished and cut by many a stroke and much friction ere it
will reflect the image of the heavenly; so, grace disciplines us, patiently, slowly, by repeated
strokes, by much rubbing, by much pain--disciplines us to live in self-restraint, in righteousness
and godliness, and then the cleared eye beholds the heavens, and the purged heart grows
towards the coming as its hope and its life. (A. Maclaren, D. D.)

The blessed hope

I. THE GREAT OBJECT OF THE CHRISTIAN HOPE. The true rendering is not the glorious
appearing, but the appearing of the glory. There are two appearings--that of the grace of
God, and that of the glory. These two manifestations are paralleled in many respects, as is
shown by the very fact that the same word is employed in reference to both, but they differ
substantially in this, the aspect of the Divine character manifested, by each. The one is like the
silver moon flooding all things with silvery and gentle light; the other is like the flash of the
lightning from one side of the heavens to the other. Both the manifestation of the grace and that
of the glory are given through the same medium. Jesus Christ is the means of making the grace
visible; and Jesus Christ will be the means of making the glory visible. And these two
appearances are connected in such a manner that the former is evidently incomplete without the
latter. As certainly as the cradle at Bethlehem required the open grave and the ascension from
Olivet, so certainly does the ascension from Olivet require the return to judgment. The past has
in it one great fact, to which the world must turn for light, for leading, for life. And that past fact,
like an eastern sky that flings its colouring into the furthest west, irradiates the future and points
onwards to His return again. So that past fact and its companion yet to be are like two great
towers on opposite sides of some fathomless abyss, from which stretch the slender rods which
are sufficient to bear the firm structure on which we may tread across the gulf, defiant of the
darkness, and find our way into the presence of God.

II. THE CHRISTIAN ANTICIPATION OF THE APPEARING. Looking, says the apostle, for that
blessed hope. How comes he to call it blessed? If it be a flashing forth of the Divine glory, and if
it be, as it distinctly is, a coming to judge the earth, there must be much about it which will touch
into activity not unreasonable fears, and may make the boldest and the truest shrink and ask
themselves the old question, Who shall stand when He appeareth? But Paul here stretches out
the hands of his faith, and the yearnings of his desire to it. Whence conies this confidence? It
comes from the power of love. How beautiful it is, how merciful, and how strange that the very
same yearning after bodily presence, the same restlessness in separation, and the same fulness
of satisfaction in companionship, which mark the lower loves of earth, can be transferred wholly
to that higher love! This hope is blessed because of the power of the assurance which we all may
have that that coming can bring no harm to us. Herein is our love made perfect, that we may
have boldness before Him at the day of judgment. It is blessed because the manhood which is
thus lifted to participate in and to be the medium of manifesting to a world the Divine glory, is
our manhood; and we shall share in the glory that we behold, if here we have trusted in the grace
that He revealed. He shall change the body of our humiliation that it may be fashioned after the
likeness of the body of His glory. And the hope is blessed because, in contradistinction to all
earthly objects of hope, it is certain--certain as history, certain as memory. It is as secure as
treasures that we keep in the cedar presses of our remembrances. It is also blessed because,
being thus certain, it is far enough in advance never to be outgrown, never to be fulfilled and
done with here. So it outlasts all others, and may be laid in a dying hand, like a rosebud clasped
in cold palms, crossed on each other, in the coffin; for not until we have passed the veil shall we
receive the hope. He will come to the world; you and I will go to Him; either way, we shall be
forever with the Lord. And that is a hope that will outlast life and death.

III. THE TEACHING OR CORRECTION WHICH STRENGTHENS THE HOPE. The fact that the first
manifestation is of an educational and corrective kind is in itself an evidence that there is
another one to follow. For the very idea of training implies that there is something for which we
are being trained; and the very word correction or discipline involves the thought of an end
towards which the process is directed. That end can be no less than the future perfecting of its
subjects in that better world. God does not take the rough bar of iron and turn it into steel and
polish it and shape it and sharpen it to so fine an edge, in order that He may then break it and
cast it as rubbish to the void. You will find in prehistoric tombs broken swords and blunted
spears which were laid there with the corpses; but God does not so break His weapons, nor is
death the end of our activity. If there be discipline there is something for which the discipline is
meant. If there be an apprenticeship there is somewhere work for the journeyman to do when he
has served his articles and is out of his time. There will be a field in which we shall use the
powers we have acquired here; and nothing can bereave us of the force we made our own, being
here. Grace disciplines, therefore there is glory. Again, our yielding to the grace is the best way
of strengthening our hope of the glory. The more we keep ourselves under the influences of that
mighty salvation that is in Jesus Christ, and let them chasten and correct us, and submit our
inflamed eyes to their healing pains, the more clearly will they be able to see the land that is afar
off. Telescope glasses are polished in order that they may enable the astronomer to pierce the
depths of the heavens. Diamonds depend for their brightness on the way in which they are cut,
and it is poor economy to leave some of the precious stones on the mass, if thereby its reflecting
power and its radiance be diminished. God cuts deep and rubs hard, in order that He may
brighten the surface and the depth of our souls, that they may receive in all its purity the
celestial ray, and flash it back in varied colours. So, if we would live in the buoyant hope of the
manifestation of the glory, let us docilely, prayerfully, penitently, patiently, submit ourselves to
the discipline of the grace. (A. Maclaren, D. D.)

The Christians blessed hope

I. THE FORCE AND FITNESS OF THE ARGUMENT DRAWN FROM THE HOPE OF A CHRISTIAN. The
ground of our hope lies not in our merit, but in Gods mercy; the reward for which we are
encouraged to look is not of debt, but of grace. And supposing it a very small and inconsiderable
thing, yet, upon all the principles of reason, it is encouragement to do what otherwise we are
indifferently bound and obliged to do. But the abundant grace of our God in Christ Jesus hath
invited us to expect an abundant reward; and whatever force there is in hope to move men to
action, is all bent to push them on to well-doing, by a just view of that reward which God hath
promised. If hope can stimulate men to vigour and vigilence in any case, it wants not something
to look for in the course of well-doing and on a better foundation than can be attained respecting
any comfort in life.

II. THE TIME WHEN THIS BLESSED REWARD SHALL BE CONFERRED. That is the great day when
our great God and Saviour Jesus Christ shall appear. And if we consider the design and manner
of this appearance we shall see abundant reason to live soberly, righteously, and godly in
expectation of it.
1. The design of it is to judge the world in righteousness, to call every man to account for his
conduct in life, and render to every one according to his works. Then the godly shall
receive the glorious reward of eternal life with glorious advantages, as we shall see more
particularly if we consider
2. The manner of that appearance which is here expressed by a peculiar epithet, serving to
 distinguish it from all other appearances, particularly from His first appearance in our
nature.

III. THE TEMPER AND TURN OF MIND FIT AND NECESSARY TO GIVE THESE ARGUMENTS THEIR
PROPER INFLUENCE UPON US. Looking is in Scripture common style to express the principles and
disposition of the mind with respect to things Divine and heavenly. And with regard to the
blessed hope and glorious appearing here mentioned, it means
1. A firm persuasion of the truth and reality of those things. No wonder if they are ungodly
and slaves to worldly lusts who look not for a future reckoning.
2. Looking for the blessed reward signifies a lively hope of obtaining it, which, on that very
account, is called the blessed hope.
3. Looking here denotes an earnest longing, an ardency of desire to obtain the blessed hope,
and see the blessed day when Christ shall appear.
4. Looking for the blessed hope means a constant and habitual attention to this as the chief
end and object we ought to have in view. (Wm. Best.)

The glorious expectation

I. The life of the believer now is one of expectation. We are looking for.
1. Our condition is one of continual expansion--growth in grace. The child is never satisfied.
Clothes become too small, toys loose their charm, sympathies are enlarging, and he is
constantly looking for something else. The child of God is in that position--the heart is
enlarging, and expectation is the natural result.
2. The resources of the gospel are unfolding, The love of God swells, the Cross of Jesus is
higher, and communion with the Saviour is closer. Travellers continued their search
until they found the great lakes in Central Africa which form the watershed of the Nile.
So the streams of grace lead us on to the fountain. Our course is God-ward.

II. THE LIFE OF THE BELIEVER HEREAFTER WILL BE ONE OF REALISATION. So we interpret the
words of the apostle--looking for the object or fulfilment of our blessed hope.
1. Jesus is to come to take the government of the Church, and assert His sway over mankind.
This is a glorious thought, especially when we remember how little we are able to do in
extending His kingdom.
2. Jesus will appear in the last day as the judge of all. He will be accompanied by myriads of
saints and angels, not as a root out of the dry ground, without form or comeliness, but in
the glory of His Father.
3. Jesus will appear to take home His disciples as they pass through physical death. (Weekly
Pulpit.)

The hope of the Church under the gospel dispensation

I. What this hope is.

II. Who are entitled to look foe the glorious appearing as a blessed hope to them.

III. The influence which this blessed hope must have on all who are really possessed of it. (F.
Hewson, M. A.)
The blessed hope of grace
Grace teaches us, not only by referring us to the great facts of the past, but also by setting
before our awakened hope the sublime and crowning event of the future, and in this respect also
she exhibits the superiority of her teaching to that which law could offer. Under the law the
future could hardly be contemplated without terror; for who could feel so secure of his legal
righteousness as to be able to look forward to that day without a misgiving? We cannot entertain
such happy anticipations with respect to the future unless we are quite sure of our own relations
to God in the present. Let us put a case. If our Queen were about to make a progress through this
realm, and if it was understood that, as soon as she reached the city of York, of one dozen felons
confined in the prison yonder, six were to be taken out and promptly executed at the moment of
her arrival, while six should be liberated; and if of those twelve felons no single one knew for
certain whether he were one of the six that were to be set free, or of the six that were to be
executed, is it conceivable under such circumstances that any of those felons would long for and
entreat Her Majestys speedy advent? Would it not be far more conceivable that they would all, if
they were permitted, petition her to defer her visit, and, if possible, to abandon it? Not otherwise
must it be with us, as we look forward to this dread event of the future, unless we know that by
the saving grace of God we are prepared for it. But while our attitude towards this great event of
the future may serve as a test of the reality or unreality of our religion, it may also be employed
by the true Christian as a gauge of his spiritual condition. Do we really love His appearing? Is it a
subject much in our thoughts? Does it cheer us, or does it make us uncomfortable to think of it?
How apt are even those who have known something of the grace of God to take root, as it were,
here upon earth, instead of living as strangers and pilgrims! But the love of Christs appearing is
not only a test of our spiritual health and progress, it may also largely contribute to the
promotion of these. The truth is the life and the hope act and react upon each other. Personal
godliness must ever strengthen and intensify our hope; but then again our rejoicing in hope will
ever stimulate our desires after growth in grace. What the effect of Advent light upon our daily
lives must needs be is indicated by numerous passages of Scripture. We know that when He
shall appear, we shall be like Him; for we shall see Him as He is. And every man that hath this
hope in Him purifieth himself, even as He is pure. It is not difficult to understand in how many
ways we may be favourably affected in our present personal experience by the thought of this
blessed hope. Surely much of the gloomy despondency or depression that frequently paralyses
our spiritual activities might be more easily mastered if we only lived more in the Advent light,
cheering our hearts with the anticipations of coming glory. But the thought of this blessed hope
does more than cheer us amidst the vicissitudes of life; it also tends to strengthen our faith, and
thus to invigorate our whole spiritual experience; for while we dwell upon the thought of the
complete victory that Christ is one day to win, the thought will naturally suggest itself to our
minds, as we return to the consciousness of the present from the hopes of the future, Cannot He
who will one day conquer the world conquer even now our old nature? Thus the very
contemplation of these glorious prospects in the future proves a source of strength as well as of
cheer in the present. But most of all, the thought of this blessed hope is specially designed to
induce watchfulness. Therefore be ye also ready, cries our blessed Lord; for in such an hour
as ye think not the Son of Man cometh. One other benefit likely to arise from the thought of the
glorious appearance of our Saviour, and affecting our conduct and character, suggests itself
here. Surely we cannot fail to find in this prospect a mighty stimulus to our zeal. The time is
short. Soon the Master will come to take account of His servants. Fain would we be able to say
when He appears, as He was able to say to His Father, I have finished the work that Thou
gavest Me to do. But if this habit of looking for that blessed hope is likely to be productive of so
many advantages in our present experience, it may be asked, How is such a habit to be formed?
Strangers passing through a hostile land cannot but look forward to a change in their position.
Grace teaches us then to love the Lords appearing, by reminding us that we are already citizens
of the heavenly kingdom, in the revelation of which we are to find a full satisfaction, which
cannot be ours amidst the hostile influences of the house of our pilgrimage. We long for the
moment when the power of the usurper shall be overthrown, and our King receive the homage
which is His due from all, just as a Hushai or Ittai must have longed for the restoration of David,
and the downfall of the odious traitor Absalom. Nor does the expectation of the true Christian
end even here. He cannot forget that human history is to be crowned by the marriage of the
Lamb. In that mysterious event of the future the destiny of the creature is to be attained, and
the pleasure of the Creator in His own work is to be fulfilled. But it is Grace, and Grace alone,
that bids us cherish such hopes as this. Law might train a servant, but could not prepare a bride.
To sum up, we may say that Grace teaches us to love Christs appearing by revealing to us the
mystery of our spiritual union with Him, from which there arises a certain identity of interests,
and consequently of desires. As He is, so are we in this present world, despised and rejected of
men; where He is, there in Him we are in the world of glory--seated in heavenly places with
Christ Jesus, accepted of the Father in the Beloved. As He shall be, such shall we be by and by,
when He appears in His kingdom. We know that when He shall appear we shall be like Him; for
we shall see Him as He is. Surely it is indeed a blessed hope, and every one that hath it must
needs purify himself, even as He is pure. We see then that while our hope becomes bright and
real just in so far as we walk soberly, righteously, and godly in this present world, so the
cultivation of this blessed hope helps us and stimulates us thus to live. (W. H. M. H. Aitken.)

The tonic of hopeful life

These words of Goethe, repeated by Carlyle in the happiest and most auspicious moment of
his life, ought to be in the heart and on the lips of every earnest man and woman. Half the
energy of the world is wasted in vain regrets or in paralysing despair. The world needs, more
than anything else, a continual reinforcement of its faith in the noblest things and in its own
future. Its mistakes are of small account so long as it is true to high aims and firm in the
conviction that they can be realised. The moment of waning faith and fading hope is also, and
preeminently, the moment of despair. A glance beneath the surface of any decaying civilisation
in the past always discovers an expiring belief in progress; a glance beneath the surface of any
advancing and triumphant civilisation always discerns a high, aspiring hope which believes that
all things are possible to those that strive. Pessimism, the religion of despair, once generally
accepted would paralyse the race. Half the world is weary, faint-hearted, overborne by calamity
and sorrow; it needs, most of all, courage, cheer, and the contagious hope that goes from strong
men like an atmosphere. There is a surplusage of truth in the world; men know what they ought
to do well enough, but they lack the power to do it. What they need above all things is impulse;
instruction is to be found on all sides, but power is not so common. Christ started with the
conception of a sick and weary world, and He lived and taught that men might be comforted and
healed. Strong, buoyant natures forget too often the hourly need of a world that is still sick and
weary; the cry of the children does not shadow often enough the sunshine in which they live. The
first, the most imperative, duty of every earnest man and women is to be strong, in order that
strength may go from them through every channel of expression and activity. Make yourselves
rich in hope, in order that you may have the supreme happiness of giving to the poor. There are
men and women in every community who have a tonic quality in them, whose very presence
inspires hope and reinforces faith. They carry in their faces a revelation of the strength which
comes with a strong healthy grasp upon life, and a clear, far-sighted outlook upon its
experiences and vicissitudes. They say, with the force of personal example and influence, We
bid you hope. Is this your message to the men about you?
Waiting the coming of Christ
When I was a boy, just after the marriage of the Prince and Princess of Wales, it was
announced that they were to visit the town in which I lived. On the appointed day a rumour
spread amongst the expectant crowd that their route was changed for some reason, so that it
was probable they would not come. I shall never forget the appearance of the streets and houses.
The streets were thronged with working men, shopkeepers, merchants along with their wives
and daughters; the windows and the roofs of the houses were filled with anxious people. They
wondered whether the royal pair would come or not, but very few went away. Many had stood
there for six hours when the word came, They are coming in two hours. Did the crowd
disperse? No; they waited long and patiently to see a face bowing from a carriage window. The
Prince never did anything for them, nor did they expect him to do anything for them, but still
they waited, and when he passed, rent the air with cheer after cheer to show their loyalty. How
many Christians are waiting longingly for the coming of their Prince and King? (D. McEwan.)

The glorious appearing of the great God

The two appearings, and the discipline of grace

I. Our position.
1. The people of God stand between two appearances (Tit 2:11; Tit 2:13). We live in an age
which is an interval between two appearings of the Lord from heaven. Believers in Jesus
are shut off from the old economy by the first coming of our Lord. The times of mans
ignorance God winked at, but now commandeth all men everywhere to repent. We are
divided from the past by a wall of light, upon whose forefront we read the words
Bethlehem, Gethsemane, Calvary. We date from the birth of the Virgins son: we begin
with Anno Domini. All the rest of time is before Christ, and is marked off from the
Christian era. The dense darkness of the heathen ages begins to be broken when we
reach the first appearing, and the dawn of a glorious day begins. We look forward to a
second appearing. Our outlook for the close of this present era is another appearing--an
appearing of glory rather than of grace. This is the terminus of the present age. We look
from Anno Domini, in which He came the first time, to that greater Anno Domini, or
year of our Lord, in which He shall come a second time, in all the splendour of His
power, to reign in righteousness, and break the evil powers as with a rod of iron. See,
then, where we are: we are compassed about, behind and before, with the appearings of
our Lord. Behind us is our trust; before us is our hope.
2. Our position is further described as being in this present world, or age. We are living in
the age which lies between the two blazing beacons of the Divine appearings; and we are
called to hasten from one to the other. It is but a little time, and He that will come shall
come, and will not tarry. Now it is this present world: oh, how present it is! How sadly
it surrounds us! Yet by faith we count these present things to be unsubstantial as a
dream; and we look to the things which are not seen, and not present, as being real and
eternal. We hurry through this Vanity Fair: before us lies the Celestial City and the
coming of the Lord who is the King thereof.

II. I have to call your attention to THE INSTRUCTION which is given to us by the grace of God
which has appeared unto all men. A better translation would be, The grace of God that bringeth
salvation hath appeared to all men, disciplining us in order that we may deny ungodliness and
worldly lusts.
1. Grace has a discipline. We generally think of law when we talk about schoolmasters and
discipline; but grace itself has a discipline and a wonderful training power too. The
manifestation of grace is preparing us for the manifestation of glory. What the law could
not do, grace is doing. As soon as we come under the conscious enjoyment of the free
grace of God, we find it to be a holy rule, a fatherly government, a heavenly training. We
find, not self-indulgence, much less licentiousness; but on the contrary, the grace of God
 both restrains and constrains us; it makes us free to holiness, and delivers us from the
law of sin and death by the law of the spirit of life in Christ Jesus.
2. Grace has its chosen disciples, for you cannot help noticing that while the eleventh verse
says that the grace of God that bringeth salvation hath appeared to all men, yet it is
clear that this grace of God has not exercised its holy discipline upon all men, and
therefore the text changes its all men into us.
3. The discipline of grace, according to the apostle, has three results--denying, living,
looking.
(1) When a young man comes to college he usually has much to unlearn. If his education
has been neglected, a sort of instinctive ignorance covers his mind with briars and
brambles. If he has gone to some faulty school where the teaching is flimsy, his tutor
has first of all to fetch out of him what he has been badly taught. The most difficult
part of the training of young men is not to put the right thing into them, but to get
the wrong thing out of them. We have learned lessons of worldly wisdom and carnal
policy, and these we need to unlearn and deny. The Holy Spirit works this denying in
us by the discipline of grace.
(2) But then you cannot be complete with a merely negative religion; you must have
something positive; and so the next word is living--that we should live soberly,
righteously, and godly, in this present world. Observe, that the Holy Ghost expects
us to live in this present world, and therefore we are not to exclude ourselves from it.
This age is the battle field in which the soldier of Christ is to fight. Society is the place
in which Christianity is to exhibit the graces of Christ. You are to shine in the
darkness like a light. This life is described in a threefold way
(a) You are, first, to live soberly--that is, for yourself. Soberly in all your eating and your
drinking, and in the indulgence of all bodily appetites--that goes without saying. You are to live
soberly in all your thinking, all your speaking, all your acting. There is to be sobriety in all your
worldly pursuits. You are to have yourself well in hand: you are to be self-restrained.
(b) As to his fellow men the believer lives righteously. I cannot understand that Christian
who can do a dirty thing in business. Craft, cunning, over-reaching, misrepresentation, and
deceit are no instruments for the hand of godly men. Dishonesty and falsehood are the opposites
of godliness. A Christian man may be poor, but he must live righteously: he may lack sharpness,
but he must not lack integrity. A Christian profession without uprightness is a lie. Grace must
discipline us to righteous living.
(c) Towards God we are told in the text we are to be godly. Every man who has the grace of
God in him indeed and of a truth, will think much of God. God will enter into all his calculations,
Gods presence will be his joy, Gods strength will be his confidence, Gods providence will be his
inheritance, Gods glory will be the chief end of his being, Gods law the guide of his
conversation. Now, if the grace of God, which has appeared so plainly to all men, has really come
with its sacred discipline upon us, it is teaching us to live in this threefold manner.
(3) Once more, there is looking as well as living. One work of the grace of God is to cause
us to be looking for that blessed hope of the glorious appearing of the great God and
our Saviour Jesus Christ. What is that blessed hope? Why, first, that when He
comes we shall rise from the dead, if we have fallen asleep; and that, if we are alive
and remain, we shall be changed at His appearing. Our hope is that we shall be
approved of Him, and shall hear Him say, Well done, good and faithful servant.
This hope is not of debt, but of grace: though our Lord will give us a reward, it will
not be according to the law of works. We expect to be like Jesus when we shall see
Him as He is.
 III. The text sets forth certain of OUR ENCOURAGEMENTS.
1. In this great battle for right, and truth, and holiness, what could we do if we were left
alone? But our first encouragement is that grace has come to our rescue; for in the day
when the Lord Jesus Christ appeared among men, He brought for us the grace of God to
help us to overcome all iniquity. He that struggleth now against inbred sin has the Holy
Spirit within him to help him. He that goes forth to fight against evil in other men by
preaching the gospel has the same Holy Ghost going with the truth to make it like a fire
and like a hammer.
2. A second encouragement is that another appearing is coming. He who bowed His head in
weakness, and died in the moment of victory, is coming in all the glory of His endless
life. When the hour shall strike He shall appear in the majesty of God to put an end to the
dominion of sin, and bring in endless peace. Satan shall be bruised under our feet
shortly; wherefore comfort one another with these words, and then prepare for further
battle. Grind your swords, and be ready for close fighting! Trust in God, and keep your
powder dry.
3. Another encouragement is that we are serving a glorious Master. The Christ whom we
follow is not a dead prophet like Mahomet. Truly we preach Christ crucified; but we also
believe in Christ risen from the dead, in Christ gone up on high, in Christ soon to come a
second time. He lives, and He lives as the great God and our Saviour.
4. Then come the tender thoughts with which I finish, the memories of what the Lord has
done for us to make us holy: Who gave Himself for us. Special redemption, redemption
with a wondrous price--who gave Himself for us. He died--forget not that--died that
your sins might die, died that every lust might be dragged into captivity at His chariot
wheels. He gave Himself for you that you might give yourselves for Him. Again, He died
that He might purify us--purify us unto Himself. How clean we must be if we are to be
clean unto Him! The apostle finishes up by saying that we are to be a people zealous of
good works. Would to God that all Christian men and women were disciplined by Divine
grace till they became zealous for good works! In holiness zeal is sobriety. We are not
only to approve of good works, and speak for good works, but we are to be red hot for
them. We are to be on fire for everything that is right and true. (C. H. Spurgeon.)

Expectation of Christs coming

I. True believers in Jesus Christ look and wish that He may come, AS HE WILL BE THEN
GLORIFIED IN A WORLD WHERE HE HAS BEEN SET AT NOUGHT AND DESPISED. If the sun, after a
whole days dark and uninterrupted gloom of clouds, sets in an evening of thick mists and
impenetrable darkness, who is there that rejoices not when the next morning opens in a clear
and radiant sky, and a full and unclouded effulgence of his splendour? And if Jesus, the Sun of
Righteousness, thus leaves our world in darkness and reproach, all those who have a sincere and
cordial value for Him will hail Him when He returns the second time in His own and His
Fathers glories, and will often wish, during the night of His absence, that the hour was come
when He shall appear in that might and majesty, in that honour and glory which belong to Him,
and by which He will dissipate all the misconstructions concerning Him, as the bright beams of
the rising sun scatter the shades of thickest darkness, and pour glory and heat, peace and
pleasure, over the face of gladdened nations.

II. True believers look and wish for the coming of Jesus Christ, in order TO PUT AN END TO
THEIR PAIN AND SORROW. The wound that was inflicted upon our nature at the first grand
apostasy has been kept open and bleeding on through all generations; and when we take a view
of mankind, what misery and wretchedness from all quarters meet our eyes, and affect our
hearts! Not to mention those great capital calamities which with an enormous scythe lay waste
whole cities and kingdoms at once, i.e., earthquakes, famines, pestilence, and war. There are
many smaller mischiefs that harass and afflict us; I mean the dreadful train of common diseases,
from which no city or town, it may be, is ever entirely free, and which often bring us to an
untimely grave, even in the very bloom and strength of our constitutions. Add to all this, that
pain and sorrow have still a wider spread in our world, from the ten thousand vexations and
disappointments of the present state. Such and so various are the pains and sorrows of the
present state, but they shall all be ended at the second coming of our Lord Jesus Christ. When
this wished for period shall arrive, God shall wipe away all tears from our eyes, from what
causes soever they have flowed, and there shall be no sorrow nor crying, neither shall there be
any more pain, for the former things are passed away.

III. Another reason why true believers look and wish for the second coming of Christ is,
BECAUSE HE WILL AT HIS SECOND COMING FINISH THE REIGN OF DEATH. How dismal and
distressing is the reign of death at present! What havoc does he make, in a few years, in our
world! How many of our dear relatives, the brethren of our flesh, and of our friends, the
brethren of our souls, have fallen victims to the power of this great and general destroyer? And
we ourselves must soon expect to feel the stroke of this king of terrors. We may literally say that
we are dying daily. In the midst of life we are in death. Death has sent us the heralds of his
approach, and we hear the sound of his feet and the sharpening of his dart in every disease and
pain, in every infirmity and decay that we feel. But when Christ comes, death shall be no more.
His prison, the grave, shall be broken up, and his chains, powerful as they may be, shall all be
burst asunder. Because Christ lives, His people shall live also.

IV. Another reason why true believers look and wish for Christs second coming, is taken
from THE GREAT GLORY AND THE CONSUMMATION OF THEIR FELICITY WHICH THEY SHALL THEN
OBTAIN. They are then acknowledged, approved, and welcomed as the children of God, and the
brethren and joint heirs with Jesus Christ. And as their positive felicity, their joy without
measure and without end, in the presence and fruition of God and the Lamb, lies before them,
and ages appear rolling on after ages in the immense eternity, all bright in glory and rich in
blessing, so neither is there any possible fear that their bliss shall ever fail, or that the possessors
shall ever be removed away from their enjoyments. Lessons:
1. Let our thoughts dwell upon this great and glorious subject. Even the very make of our
bodies themselves, though our inferior part, shows us that we are not to grovel upon
earth, but to view and contemplate our kindred skies; and shall not our souls mount up
from this low world, and its vain scenes, and look forward to the things which are not
seen? As risen wish Christ seek those things which are above, where Christ sitteth on the
right hand of God; set your affection on things above, not on things on the earth (Col
3:1-4). Oh for the telescope of faith to be often lifted up to explore not only the land that
is afar off, but the coming of the Prince of it in all His glory! Let us see the heavens
opening to give Him a passage unto our earth, the solemn state of His majestic Person,
the bright armies of the skies in attendance upon Him, to augment the glory of His
coming, and to perform His will.
2. What a miserable portion have those souls who have no interest in the blessedness and
glories of this day! To be excluded from a lot and portion in the honours and happiness
conferred on the children of God and the redeemed of the Lamb at His second coming,
and to be consigned over to the miseries of endless perdition with the devil and his
angels; to dwell with devouring flames and everlasting burnings; what a fearful end is
here I And if this be the end of sinners, then what avail all their present worldly
possessions, pleasures, and honours?
 3. Let us give all diligence that we may be prepared for the second coming of our Lord Jesus
Christ. Let us keep this solemn day in our continual view, and let none of the vanities of
this life be ever suffered to intercept its prospect, or darken its glories. And whilst we
contemplate it, let us be getting ready for it. Let us be concerned that our corruptions
may be more and more subdued, and that our graces may be more and more exercised
and strengthened. (J. King, B. A.)

Our state of expectation and the reasons for it

I. It is clear THAT THE NATURE OF OUR EXPECTATION DEPENDS UPON THE NATURE OF THE
PROMISES WHICH EXCITE IT; it will be more or less strong and definite as they are more or less so.
Now when we examine these promises, we find in them a remarkable mixture of certainty and of
uncertainty; certainty as to the event--uncertainty as to the time of its occurrence. History, as
well as prophecy, viewed as a whole, gives the Christian student the same result--certainty, and
yet uncertainty; assuring us of His coming, and yet leaving the time of that coming a mystery.
And the nature of our expectation must, as we have said, correspond to the nature of the
revelation which excites it: it, too, must be thus certain, and yet uncertain. We are fully
persuaded as to the event; doubtful, and in anxious suspense, as to the time of it;--now lifting
up our heads because our redemption draweth nigh, now saying, Why tarry the wheels of His
chariot? Now full of joy at some sign accomplished--now filled with sadness at finding that it is
yet to be fulfilled: fear mingling with our hope, and yet hope brightening our despondency; but,
through all, sustained by the assured certainty of the event which so perplexes us by the
uncertainty of its arrival.

II. BUT WE HAVE NOW TO INQUIRE WHY WE ARE THUS KEPT IN THIS STATE OF UNCERTAINTY. The
answer to this question is to be found in that fact which explains so much that is difficult in
Scripture, namely, that this present dispensation is merely preparatory to another. The whole
life of each Christian, and, therefore, the whole life of the Church, is the time given for the
acquisition of that character which we shall need in heaven. To this, every event in our life, every
arrangement in our dispensation, was designed to be conducive; and, if you bear this in mind,
you will see how it was necessary that there should be this mixture of assured certainty and
anxious suspense in our expectation of the Lords second coming. In the first place, the fact that
Christ shall come must be clear and indubitable, in order to fix, steadily, the hope of the Church,
in all ages, upon Christ, her future King. Beyond time, and the things of time--above its mists
and its storms, we must see, and see clearly, Jesus Christ our King. It is for this reason that the
coming of Christ is assured to us by every possible assurance that can be given, so that doubt
concerning it is, to him who believes the Bible, impossible. This much, then, of our present state
is clearly intelligible: we can see why the fact of the second advent should be certain; but why
should the time be uncertain?--why are we in this state of anxious suspense as to when our Lord
is to appear? We understand this when we remember that besides the general purpose of giving
us a love for, and a dependence upon, Christ, by setting His coming before us as the one thing to
be looked for, the promise of His coming is to have certain special effects upon us; it is to
produce in us certain particular tempers and feelings--two especially: it was designed to comfort
us under trial, and also to be a strong motive to watchfulness. Had the time of our Lords second
coming been known from the first it would have utterly frustrated the design of making this life
a state of probation and of gradual sanctification. The early Church would have been languidly
indifferent; the later Church intensely and absorbingly expectant: the one would have been tried
above measure, the other have had no trials at all. The one would have been patient, but not
watchful; the other would be watchful, but not patient; neither, in the true sense of the word,
could have been said to wait for the coming of Christ. But if, on the contrary, the date of this
event is concealed, and the prophecies and signs of it so contrived that at any given moment
there may be reason for thinking it to be near at hand, and reasons, also, for pronouncing it to
be far off; if now it needs the straining gaze of ardent faith to catch a glimpse of it, and now it
seems advancing full upon our view; if now it seems to approach, and now to recede, so that the
earlier Church might sometimes deem it nigh, and the latest generation sometimes think it far
off, then at all times, and in all ages, would this event have its full practical effect upon the
Church.

III. BUT THIS IS NOT THE ONLY REASON WHY THE TIME OF HIS COMING SHOULD BE THUS
UNCERTAIN. So far we have been viewing it with reference only to the saints; it may, and should,
be viewed with reference to the ungodly. To those who love Him not, as well as to those who do,
it is said, Behold, I come quickly. And what is the promise of the second advent meant to be to
such? A solemn warning; and a fearful snare if they neglect that warning. (Abp. Magee.)

The second advent of Christ

I. An important character.
1. His Divine character--the great God. Great in majesty, wisdom, knowledge, power,
love. Crowned with all perfections peculiar to Deity.
2. His relative character--our Saviour.
3. In this combined and glorious character He will make His second appearance.

II. An important event.

1. Sudden.
2. Glorious.
3. A contrast to His first appearance in humiliation.

III. AN IMPORTANT EXERCISE. Looking for, etc. (Homilist.)

The coming of Christ

I. Christ comes to the penitent soul in conversion.

II. Christ comes to the tried and afflicted Christian to help and comfort.

III. Christ comes to the diligent servant to encourage and aid him.

IV. Christ comes to the dying Christian to receive his spirit. (F. Wagstaff.)

The appearing of Christ

I. An exalted character.
1. God.
2. Saviour.

II. An interesting event.

1. His own appearing will be glorious. His countenance will be as the sun shineth in his
 strength.
2. The manner of His appearing will be glorious. He will take the clouds for His chariot; He
will come in the clouds with power and great glory.
3. The attendants at His appearing will be glorious. An innumerable multitude of celestial
spirits will grace His train and perform His will.
4. The circumstances of His appearing will be glorious. The heavens will pass away with a
great noise; the dead shall be raised; the Son of Man shall ascend His great tribunal, and
before Him shall be gathered all nations; the final sentence will be pronounced and
executed.

III. A joyful expectation.

1. The hope of a blessed resurrection.
2. The hope of a blessed mansion.
3. The hope of a blessed society.
4. The hope of obtaining the most blessed enjoyments.
5. The hope of being employed in the most blessed services.

IV. THE BELIEVERS CONDUCT in the prospect of this blessedness. Looking for that blessed
hope, etc. What is meant by this expression?
1. It includes a full conviction of the certainty of Christs appearing. The ground of our
persuasion is the Word of God. Our faith is built on the Divine testimony.
2. To look for the glorious appearing of the great God and our Saviour Jesus Christ is to love
and desire His appearing.
3. To look for the appearing of Jesus Christ is to wait patiently for it.
4. In looking for the appearing of Christ the believer makes it His constant study to be
always ready for His appearing, so to have his lamps trimmed that he may be prepared,
at a moments warning, to meet the bridegroom. (The Pulpit.)

The future state

The present state is not permanent, neither do its circumstances render it desirable that it
should be so. Its perishing hopes, groundless fears, profitless pursuits, faithless friendships, its
toils, stripes, afflictions, make it far from happy. The Christian, then, looks for something better.
The future state
1. Is necessary to solve the mysteries of Providence.
2. Is requisite to complete human happiness.
3. Is the end of the Christian faith.
4. Is the declared purpose of God.
5. Is advisable as a development. (Homilist.)

The glorious appearing of Christ

I. In view of such an experience, made sure to us in the near future, our religion should be a
source of perpetual comfort and joyous expectation.

II. Present ills and seeming losses and self-denials should be borne with resignation and
composure, in view of the imminence of the glorious appearing of the great God and our Saviour
Jesus Christ, to finish His appointed work and reward His faithful ones.

III. There is no influence so potent on the faith, heart, and life of the Christian, as the near
and daily contemplation of this revelation of Jesus Christ in the power and glory of heaven to
consummate His work of grace and His reign of love. (J. M. Sherwood, D. D.)

The revisers rendering of this passage

The appearing of the glory of our great God and Saviour Jesus Christ. Among the foolish
charges which have been brought against the revisers is that of favouring Arian tendencies by
blurring those texts which teach the Divinity of Jesus Christ. The present passage would be a
sufficient answer to such a charge. In the A.V. we have the glorious appearing of the great God,
and our Saviour Jesus Christ, where both the Wording and the comma make it clear that the
great God means the Father and not our Saviour. The revisers, by omitting the comma, for
which there is no authority in the original, and by placing the our before both substantives,
have given their authority to the view that St. Paul means both great God and Saviour to
apply to Jesus Christ. It is not any Epiphany of the Father which is in his mind, but the
Epiphany of the glory of our great God and Saviour Jesus Christ. The wording of the Greek is
such that absolute certainty is not attainable; but the context, the collocation of the words, the
use of the word Epiphany, and the omission of the article before Saviour, all seem to favour
the revisers rendering. And, if it be adopted, we have here one of the plainest and most direct
statements of the Divinity of Christ to be found in Scripture. As such it was employed in the
Arian controversy, although Ambrose seems to have understood the passage as referring to the
Father and Christ, and not to Christ alone. The force of what follows is enhanced if the revisers
rendering, which is the strictly grammatical rendering, is maintained. It is as being our great
God that He gave Himself for us, that He might redeem us from all iniquity; and it was
because He was God as well as man, that what was uttered as a bitter taunt was really a glorious
truth;--He saved others; Himself He cannot save. (A. Plummer, D. D.)

Who gave Himself for us

Christs gift to us, and ours to Him

I. THE UNSPEAKABLE AND ALL-POWERFUL GIFT. Christ began to give Himself when from the
depths of eternity He passed within the limitations of men, and, drawn by our need, and
impelled by filial obedience and fraternal love, entered within the conditions of our existence,
and, forasmuch as the children were partakers of flesh and blood, Himself likewise took part of
the same. It was much that Christ should stretch out His hand to bless, should give His back to
the smiter and His cheeks to them that plucked off the hair, and bear His cross on His own
shoulders, and should be fastened to it on Calvary. Did you ever think that it was perhaps more
that He should have a hand with which to bless, and a back to be bared to the scourge, a cheek
that did not flush with one angry spot when rude spittings were shot upon it and traitorous
kisses touched it; shoulders to bear His cross, and a body to be nailed upon it. Why had He these
but because, ere He had them, He gave Himself for us? And so, having its roots in eternity, that
gift included all His wonderful self-oblivious and world-blessing life and culminated in the death
upon the cross. But then, mark still further, that the apostle here gives us another thought which
deepens the wonderfulness and the preciousness of this gift; for, speaking to a man who had
never come near Jesus Christ in the flesh, and including in his words the whole race of mankind
to the last syllable of recorded time, he declares that He gave Himself for us. How did He give
Himself for us unless in the giving He had the knowledge of us and His heart turned to us;
unless when He yielded Himself to life and to death, the thoughts of all the men in the world,
and that should thereafter be in it, were the motives that impelled Him? And how did He give
Himself for us unless He gave Himself for me and for thee?

II. THE REDEEMING POWER OF THE GIFT. It is noteworthy, that here, in the apostles summing
up of the great purpose of the life and death of Jesus Christ, he isolates from all other
consequences of that mighty fact, blessed as those are, and selects as the sole object to he
considered this power to deliver men from the bondage of evil. Jesus Christ died for--not only
that He might redeem you from the penalties of sin, nor from its guilt, but that He might redeem
you from doing it. You want more than culture, more than the morality of prudence, more than
education of conscience, in order to weaken passion and to strengthen will, so that a man may
shake off the bondage of the evil which he has done, and may begin to walk in newness of life. I
know of no power that enables a poor man, beset and burdened by torturing tyrants of his own
passions, and feeble against the strong seductions of outward temptation, to stand fast and
overcome them all, shaking their fetters from his emancipated limbs, but the realisation of that
infinite sacrifice, that changeless Divine human love, that mighty pure Brothers life, from which
there flow into mens hearts motives and powers and impulses which, and which alone, are
strong enough to make them free.

III. THE ANSWERING GIFT THAT CORRESPONDS TO, AND IS EVOKED BY, CHRISTS GIFT OF HIMSELF.
The only way by which we can win another for ourselves is by giving ourselves to that other.
Hearts are only bought by hearts; loves flame can only be kindled by loves flame. The only way
by which one spiritual being can possess another is when the possessed loves and yields to the
love of the possessor. And thus Jesus Christ makes us His own by giving Himself to us for our
own. There is no power known in humanity that can, I was going to say, decentralise a human
life and lift it clean off its pivot of self except the power of the unspeakable love of Jesus Christ
on the cross. We revolve round our own centres, self is our centre; but that great Sun of
Righteousness has mass enough to draw hearts and lives from their little orbit, and to turn them
into satellites of its own. And then they move in music and in light around the Sun of their souls.

IV. THE ENTHUSIASM FOR GOOD WHICH THAT GREAT GIFT WILL KINDLE. Zealous of good
works. The apostle means substantially the same thing as he and the others mean by
righteousness--the deeds of all kinds which correspond to mens place and power--
whatsoever things are lovely and of good report. He thinks that if a man has rightly pondered
and yielded himself to the influence of that serene and supreme example of a beautiful work,
Christs giving of Himself for us, he will not only do such works, but be passionately desirous of
opportunities for doing them. It is a deal easier to be zealous for the Church, for a society, for a
political or religious party or school, for a movement or a cause, than to be zealous for good
works. And all that zeal is froth unless the other be with it. All Christs flock are earmarked
thus. They are zealous for good. They like and they seek for good works. (A. Mclaren, D. D.)

The great redemption

How great a theme--how glorious a work is this! To redeem a few bodies from slavery, what
has it cost! To effect but a partial alleviation of their suffering, a prospective and future freedom,
what efforts, what sacrifices, what a hard and protracted struggle have been necessary! But we
are not redeemed with silver and gold from our vain conversation (that is, our life of iniquity),
but with the precious blood of Christ.

I. We notice what was the implied condition of mankind that induced jesus Christ to
undertake this arduous work on their behalf. We were under the influence of moral evil.
 1. We were held under the sentence of the supreme law--a law undeniably just and pure,
calculated to maintain the prerogatives of the sovereign Lord, and worthy of being feared
as the expression of His righteous will.
2. The human soul, created at first in Gods image, was polluted and degraded. As a temple
now in ruins, desecrated, and perverted from its original purpose, no longer fit for him to
inhabit.
3. The condemnation and pollution of the soul involved its ultimate, if not its present
misery--the loss of all pure felicity and pure immortality. Sin, when it is finished,
bringeth forth death--a privation of all happiness, a subjection to all suffering.

II. WE OBSERVE WHAT IT IS HERE SAID CHRIST DID FOR us--He gave Himself for us--This, under
any view, was an act of stupendous goodness and compassion. But its peculiar features must be
distinctly traced.
1. The Person who gave Himself. The Fathers co-equal and co-eternal Son, whom angels
worship and devils dread, whom the universe acknowledges as its author. He gave
Himself for us, a ransom price of ineffable excellence and worth!
2. What was the deed? The most entire self-sacrifice. He gave Himself, net only to teach us,
comfort us, labour for us, but to die for us.
3. The unparalleled magnanimity of the act. Who so great as He? who so mean as we? What
being so glorious as He? who so worthless as we?

III. Let us distinctly appreciate his purpose, or the end of his wondrous self-devotement. To
redeem us from all iniquity.
1. To rescue us from the sentence pronounced upon all iniquity by the Divine law; and this
by being made a curse for us. The law has no more power over you.
2. To redeem us from the dominion of sin in our hearts and minds. He designed that we
should not continue slaves of iniquity, vassals of Satan, and victims of guilt. What a noble
purpose, to regenerate that which was so degenerate, and restore that which was in
ruins, and purify that which was so polluted!
3. His design included the recovery of our immortal life; for to redeem from all iniquity must
signify to redeem from all the effects, all the consequences, all the privations and
inflictions which iniquity in all its possible relations can incur.

IV. We notice how this deed of his effects the purpose he proposed.
1. His death is the moral substitute for ours; or that great moral consideration on account of
which God is pleased to pardon sin, to accept the repenting sinner, and justify the
ungodly who believes in Jesus. Here we can perceive that there is a reasonable
foundation for the practical display of the Divine love to lost souls. It is a conception of
the Divine and infinite mind, and evidently worthy of that mind, since it is glory to God
in the highest, on earth peace, goodwill towards men.
2. We may perceive, also, that the sacrifice of Christ becomes the basis on which Divine
influences are granted to renovate fallen man. The Holy Spirit becomes our sanctifier,
because Christ has restored us to Divine favour, satisfied the law, and removed every
barrier to our adoption.
3. The discovery of this grand fact of Christs sacrifice is found the most efficient, indeed the
only successful, means of recovering us to a sincere obedience and a lively hope of glory.
This works the great moral miracle of transforming a heart of stone to one of flesh, a
heart of sin to one of virtue, a heart of enmity to one of love. Application:
 1. Can we say, He hath loved me, and given Himself for me? Then let us prove our vital
union by all the fruits of godliness.
2. Can we find no evidence that we are redeemed from our iniquity? then let us fear the
impending issue, and flee for refuge to lay hold on the hope set before us. (The
Evangelist.)

Christ
s gift of Himself for our redemption

I. The person here spoken of The great God, etc.

II. The gift.

1. The dignity of the person bestowing it.
2. The sacrifice at which it is made.
3. Its value.
4. The motive which impelled the donor to bestow it--love.
5. The benefit which accompanies it. (A. Alexander, D. D.)

Christs gift of Himself

In that Christ gave Himself
1. We learn that there can be neither other priest nor other sacrifice than Christ Himself:
both which our apostle accurately noteth in a diverse phrase, which at the first seem to
sound the self-same; neither doth our English so distinguish them as the Greek doth. The
former is in our text, which more properly betokeneth that Christ offered no other
oblation or sacrifice than Himself: hence is it said that for this end God gave Christ a
body, that in the same He might perform this part of His Fathers will. The latter is in 1Ti
2:6, which implieth more directly that Christ Himself gave Himself, and that there can be
no other priest in this oblation than He that is the sacrifice: neither, indeed, can He be
offered of any other save Himself, who for this purpose sanctified Himself, as the altar
sanctifieth the gift and the temple the gold.
2. In that it is said that Christ gave Himself we may note that He gave Himself wholly, both
His body and soul, in sacrifice, and spared neither: for we had deserved a double death
which it was meet that Christ by a double death should destroy; by His bodily death pull
out the sting of the death of our bodies, and utterly abolish the death of our souls by the
death of His soul; and to this purpose, that our consolation might be full, the Scripture
showeth how that His soul was heavy unto the death, and that a little before His
suffering His soul was sore troubled. And Isaiah expressly affirmeth that His soul
travailed in His death, and that He made His soul an offering for sin and poured out His
soul unto death, and that He made His grave with the rich in His death: where note, that
he speaketh in the plural number to note this double death of Christ; and what other
thing did Himself proclaim with such a loud voice upon the cross when He cried, My
God, My God, why hast Thou forsaken Me? For what other is the death of the soul but to
be separated from God, the fountain of life? which point helpeth us to understand such
places of the Scripture as affirm that Christ suffered and died according to the flesh (Joh
6:51), and that Christ offered His body (Heb 10:10), and all those which ascribe all our
salvation to the blood of Christ. All which must be synecdochically understood, under
one kind comprehending all His suffering and never excluding any part of it, every one of
them being equivalent to this speech of the apostle, who gave Himself: that is, both His
 body and soul, or wholly unto the death; neither can the death of the cross be other,
which is joined with the malediction of God from which we by it were wholly delivered.
3. Where it is said that Christ gave Himself it may be further noted that His whole passion
and death was voluntary; for what is more free than gift? and this appeareth in that He
was wont to say beforehand that He must go away unto His Father, that He must leave
the world and His disciples, that He had power to lay down His life and take it up again
and that no man could take it from Him; for who could take that life from Him, whose
sinless nature of itself was not obnoxious to death, it being the stipend of sin? (T. Taylor,
D. D.)

Christ must be received

1. If Christ gave Himself for us, then suffered He not for His own sins, for He knew no sin,
being most holy in His conception, without original sin; according to the word of the
angel That holy thing that shall be born of thee (Luk 1:35); as also most innocent in all
His life, for no guile was found in His mouth; and who could accuse Him of sin, of which
innocency, not only His friends, the prophets and apostles, but His greatest foes also, by
Gods providence, became witnesses? Pilates wife wished her husband to have nothing
to do with that just man. Pilate himself confessed he found no fault in Him. The
centurion said, surely this man was the Son of God. Caiaphas said, that one man must
die, not for Himself, but for the people; the thief on the cross, this man hath done
nothing amiss. Nay, Judas himself cried out that he had betrayed innocent blood; not to
speak anything of the many confessions of the devils themselves, that He was the Son of
the Most High.
2. If Christ have given Himself for us, we must receive this gift and the benefit of it, seeing a
gift not received is to no purpose or profit. And the means to receive Christ and apply
Him with all His benefits is
(1) To know Him, for darkness comprehendeth Him not; and He came to His own, but
they not knowing Him received Him not, but crucified Him, whom had they known,
they would never have crucified the Lord of Glory.
(2) By prizing the gift above gold, silver, pearls; esteeming the precious blood of the
immaculate Lamb above every corruptible thing under the sun, all which cannot
redeem our soul.
(3) By opening the door of the heart, purified by faith, to entertain Him, while He
offereth Himself with all His merits in the Word and sacraments, and this not as a
stranger, by giving a nights lodging, but as our husband and head, never to be
departed.
3. It Christ has given Himself so willingly to such a cursed death for us, we must also in way
of thankfulness give ourselves unto Him. He gave His body, His soul, His glory, and all
for us; we must not think much to part with body, goods, name, liberty, or life itself, for
His sake, when He calleth us unto Him. The law of thankfulness requireth that we should
part with such things as in comparison are but trifles for Him, who thinketh not His
dearest things too good for us; and the rather, because when we have done all we can, we
can never be sufficiently thankful for this greatest gift that ever was given to the sons of
men; we can never speak sufficiently of it, nor ever wade deep enough into the ocean of
that love that presenteth us with such a gift as this is. (T. Taylor, D. D.)

Christs gift of Himself for us

I. The person refeered to. Show

 1. His Divinity.
2. His humanity.
3. Union of both.
4. Superiority to angels and all other existences.

II. WHAT THIS PERSON DID. Gave Himself for us.

1. Voluntarily.
2. Personally.
3. Sacrificially.

III. The purpose for which he gave himself for us.

1. To redeem or deliver us; not from poverty, or affliction, or death, but from iniquity--all
iniquity--its guilt, condemnation, power, inbeing, consequences.
2. To purify us; to separate us unto Himself from the world and sin; a peculiar people--in
nature, names, possessions.
3. Zealous of good works--not passive, but active.
Lessons: Our redemption is
1. Wrought out by love and blood.
2. Entire and perfect.
3. Into blessed experience and useful living. (Local Preachers Treasury.)

The duty of using ones life for others

Who gave Himself for us. We are familiar with the expression that Jesus Christ gave His life
for man. I would not take anything away from the meaning and magnitude of the act of dying;
but I should be glad to give more emphasis and power to the fact that Christ gave His life as
much while He was living as while He was dying, and that to give life may mean either to use it
or to lay it down. All Christs was a giving. Although comprehensively viewed, it was a single gift,
yet it was a continuous gift, developing in every direction. It was a multiple force, ever varying. It
was one prolonged giving of Himself away to others. For He lived not for Himself. He sought not
His own. He did not employ His reason, nor His moral sentiments, nor His active forces, nor His
time, nor His power, for Himself. He honoured His Father, and sought the welfare of men. And
the three years, or nearly three, that preceded His death, were in some respects a far more
remarkable gift than was the death itself. And in the case of our Divine Lord, He gave Himself
both while living and while dying. So the lesson to be derived, it seems to me, from many of the
descriptions of Christs gift of Himself, is a lesson to be pondered in regard to the use of our
lives, rather than in regard to their termination. We give our life best, not when we die, but while
yet we are living. It is true that men often give their lives in some sense as Christ did; but the
more obvious and the more common and attainable imitation of the Lord Jesus Christ is that
which seeks to imitate His life, rather than His death. No man can give his life for the world as
Christ did. Though a man may give his life for the world, no man can stand sinless; but He did.
No man is related to God as was the Saviour. From no man reaches out those threads which
connect him with the spiritual and invisible realm as Christ was connected with it. What the
other side influence was I have said we do not know; but that there was one we are told. And this
we cannot have. Here is a grand official difference. There is a universal character belonging to
the influence of the death of Christ which does not and cannot belong to that of any man. Yet, in
so far as moral influence is exerted by ones death on his fellow men, it is possible, though in a
far lower sphere, and in a far less degree, that we should follow and imitate our Lord by giving
our life for one another. Every patriot who is sacrificed, on account of the heroic fidelity of his
life, to the public weal; every martyr whose blood is shed as a seal and witness of that holy faith
by which he would illumine and bless the world; every prisoner lingering in dungeons, and, with
long dying, suffering unseen and forgotten by the multitude for whose welfare his life is spent;
every man who goes forth to lands of fever and malaria, and to early death, knowing that he
carries religion, civilisation, and liberty to the ignorant at the price of his own life, and cheerfully
dies in the harness there, where men, being most degraded and thankless, are on that very
account more needful of this very sacrifice of some one--all these, and all others whose death is
brought about by persistent adhesion to the welfare of men, follow their Lord not less really
because the sphere is lower and narrower. They follow their Lord in death and, through death.
While, then, it is possible, literally, to give our life for others, and while we may sometimes be
called in the performance of our duty to do it, so that we shall not say that dying for others is
antiquated; yet, in the main, if we are to follow our Lord, and to give our lives for others, it must
be by the use which we make of those lives. Now, he who devotes the active hours of his life to
those spheres to which Providence calls men, is really giving himself for others. When a man
stands upon the deck, and at the bench, and by the forge, and in the furrow, and in the colliery--
then, if ever, if he has a life to live of true piety, is the time; and there, at the post of duty, is the
place. For all the humblest avocations and employments are so arranged that, while they serve
to support the actor, they do a hundred times as much for the community as they do for him that
follows them. Why, that old smith, rugged himself, almost, as the storms he prepares to combat,
hammers morning and night upon the links that form the chain which clasps the cable. It may
be, as in the olden time, yet more ponderously, that he in the smithy works on the huge shank of
the anchor, and when his summers work or winters toil is done, and it is sold for the ship, men
ask him, What got you for your labour? Nobody ever thinks of saying to him, You have
worked a whole winter to make a gift; what have you given to the community? What has he
given? It may not be known for a long time. On voyage after voyage the ship goes, and there lies
his gift useless and unsuspected. Some day the ship bears back a thousand precious souls,
among them mothers whose flowers lie at home waiting for them to return; fathers, who cannot
be spared from the neighbourhood; public men of signal service--the very salt of the times in
which they live; heroes and patriots many. Then it is that the storm beats clown and seeks to
whelm them all in the sea, and to whelm the community in mourning. Then it is that, when
every other effort has been made in vain, the anchor is thrown out. And now the storm rages
with increased violence, as if it were yet more angry because it is thwarted. But the good
blacksmiths work holds. Sinking far out of sight, and grappling the foundations of the earth, it
will not let go. And we, for the first time, see the value of his gift. Every link has been properly
welded; and, though the wind howls, and the sea wages a fierce and desperate battle, and the
strain is tremendous, the storm passes by, and there rides the gallant ship safe! There is what he
gave. He gave a chain, an anchor, to the community, and salvation to the hundreds on board the
ship, and joy and peace where the tidings came of souls saved from the remorseless deep. And
yet, how many men think simply that he made an anchor, and got so many hundred dollars for
it! He made an anchor and saved a hundred lives. So men that fill our houses with conveniences,
with comforts, with various instruments by which our time is redeemed to higher and nobler
uses; men that make implements--they give my brain a gift. He that makes a machine
emancipates me. For if matter cannot be made to toil upon matter, then men must toil upon it.
And just in proportion as you make slaves--the only slaves that are fit for this world--machine
slaves--just in that proportion you redeem the mind to greater leisure, and to a larger sphere for
the moral functions of manhood. And all men that labour thus productively and skilfully are real
benefactors of the community. Let every man, then, follow the occupation that God has given
him, and understand that in following it he is rendering a service to his fellow men; and let him
feel, I am honoured in these appointed channels of Gods providence, that I am permitted to
give my life for my fellow men--that is, to live it for them. Now, in proportion as you are noble,
in proportion as God has made you wise and stronger than anybody else, in proportion as study
and opportunity have refined you and cultured you--in that proportion God requires that you
should give the benefit of your gifts and attainments to the whole community. You cannot follow
Christ except you do it. Lastly, consider the wickedness of what seldom passes for a wicked life. I
am not speaking of a life of vice and of crime, which is the diseased form of all wickedness--
wickedness carried to its most morbid condition, But see how, all through life, men of repute,
men of standing, men of influence, men that are praised while they live and are eulogised when
they die, are men that are given to the lust of pride and vanity. They live inordinately for
themselves. They do not actually do harm, it may be; but they are men who are full of ambition
all for themselves. They are like the oak which stands in the night to gather dew for itself, and
then, if the wind in the morning shakes it, is willing to part with the few drops that it really
cannot hold on to; and they call themselves benevolent! There are men that spread abroad
gigantic arms, and gather the wealth of heaven--whatever Gods bounty can give them--meaning
it all for themselves; and a few accidental drops of kindness here and there give them some
claim to generosity and benevolence. But where are the channels into which their life flows?
Where are the uses that these great forces, concentrating in them, subserve? They live for pride,
for vanity--the meanest of all feelings when it is in excess--and for self. They live for everything
but others. You need not be a criminal, you need not be a very wicked man, you may neither riot
or debauch, you may neither steal nor gamble; and yet, you may live stained, leprous, spotted,
and hideous before God, before all holy angels, and before right-thinking men. Your life may be
a vast activity; and yet may be a huge vortex where everything tends to that centre--self. And
that is to be wicked enough. You do not need to be any wickeder. And yet, you may be as wicked
as that, and still be very respectable in the eyes of men. This question comes home very nearly to
us. What we are doing for others is to measure our following the Lord Jesus Christ; and not what
we are doing of necessity, but what we are doing on purpose, what we are doing consciously,
what we are striving to do, what we put our heart and soul into. If there be any of you, then, that
desire to follow the Lord Jesus Christ, and to give yourselves for others, as He gave Himself for
our comfort, living or dying ye are the Lords--lying or dying, and the one as much as the other.
(H. W. Beecher.)

That He might redeem us from all iniquity

The redemption from lawlessness
When we hear that we are not under the law, there is a danger of our allowing ourselves to feel
a vague impression that the requirements of the gospel cannot be quite so strict, and that we are
now a good deal more free to take our own way than if we were under the old bond of legal
restraint. A general laxity of moral tone has too often been disguised under a title of Christian
liberty; and a reference to the consolations of the gospel and the provisions of grace has too
frequently prevented any serious distress and contrition at the consciousness of the
inconsistencies and shortcomings of an unholy, self-indulgent life. In making the Christian
revelation, God has been careful to guard against such an abuse of gospel truth by exhibiting
side by side, as correlative and mutually dependent truths, the proclamation of pardon, and the
provision for holiness. If we fall into the Antinomian snare, it will be not only in spite of the
plain teaching of Christ, but also in defiance of the great moral lesson exhibited in the
Atonement. Who gave Himself for us, that He might redeem us from all iniquity, that is the
negative object of the teaching of grace; and purify unto Himself a peculiar people, zealous of
good works, that is the eternal and positive purpose of God towards the elect bride of His
Divine Son. The word translated in our version of this passage--iniquity--might literally be
rendered lawlessness, and suggests the moral attitude and condition of him who is altogether
ignorant of, or indifferent to, the claims of the Divine law, or who wantonly sets them at
defiance. From such a state of soul and habit of life Christ is here represented by St. Paul as
dying to redeem us, and we may add, from all that in any way savours of or leads up to these; for
it is from all lawlessness that we are redeemed, whatever specific form it may assume. Let us
consider a little more closely how our natural disposition towards lawlessness is affected by the
influences of true Christian experience; in other words, how grace guards against or triumphs
over lawlessness. This life of lawlessness is quite compatible with knowledge of the law; indeed it
only assumes its worst moral type when the sinner is familiar with the laws claims and
sanctions, just as the worst criminals are those who know that the State has enacted laws against
the crimes they are committing, and who yet continue to commit them; but, whether ignorant of
it or familiar with it, the lawless will resent or endeavour to evade legal restraint, and to a
greater or less extent act as though no law existed. The great attraction of the life of lawlessness
is the liberty which it seems to promise. The lawless soul recognises no superior authority, and is
ready to ask defiantly, Who is Lord over us? For while the life of lawlessness appears to be a
life of liberty, when we come to examine it a little more closely, we make the startling discovery
that it is really a life of skilfully concealed bondage. The truth is, that lawlessness itself becomes
a law, and operates with inexorable force upon those who have sought their liberty in it--the
apostle calls it the law of sin and death. We may illustrate this by referring to the analogies of
social life. We know well that in human society lawlessness must mean tyranny. Any one
member of society who acts out of law will be sure to infringe the rights of some other which the
law was designed to protect. The thief leads a life of lawlessness, but it is at the expense of others
on whom he preys. Lawlessness must ever mean the subjection of the weaker to the stronger,
and from this we may judge what must inevitably be the condition of the lawless man. If in such
an one the higher elements were really the stronger, no worse consequences perhaps might
happen than the production of a morbid asceticism or a stoical insensibility; but unhappily with
such this is not the case. The lawless man, by his very lawlessness, is cut off from God, and
therefore from all those holier influences which might have stimulated these higher elements of
his nature, and enabled them to hold their own, while by the same lawlessness he is exposed to
the influence of the great author of lawlessness, with whose spirit in this respect he is in perfect
sympathy. Hence the lower elements in the mans nature, in one form or another, are sure to
carry all before them, and to exercise a certain tyrannous supremacy by virtue of the right of the
stronger. Thus we see that there comes into existence a certain law of lawlessness, which is the
most execrable of all forms of slavery, and which binds, as with an iron yoke of bondage, those
who, to realise their foolish dream of independence, have turned their back on the law of God.
Lawlessness becomes law, and when, wearied with the tyranny of lawless forces, the lawless
heart would fain return to a state of allegiance to law, it finds itself precluded from doing so by
that anarchical force, that other law in the members, which will not submit to the dictates of the
will, any more than to the commands of God. Herein lies the most startling illustration perhaps
that can be found of that dread law of Nemesis in which the ancients believed so firmly, and not
without good cause. By and by voluntary yielding becomes compulsory submission, and he is the
slave to a greater or less extent of that habit of lawlessness to which he has surrendered himself.
But there is more than this to be said. When we consider the position of God as the moral
Governor of the universe, it is easy to see that it is a just and righteous thing that they who reject
His authority should be allowed to find their punishment in their own miserable experiences,
that He should ordain the self-imposed tyranny of lawlessness to be the scourge of lawlessness.
But if this be so, this cursed bondage comes upon the lawless not merely as a natural sequel
attributable to the force of habit, but as a part of the effect o! that Divine law of retribution
which backs with terrible sanctions the revealed law of God, the complete effects of which will be
exhibited in the doom of the lost. Now if a man turn his back upon his allegiance to the law, it
will follow a s a matter of right as well as of necessity that he shall fall under the supremacy of
the great lawbreaker, and become the slave of that spirit that now worketh in the children of
disobedience. Hence, although Satans authority over us is a usurpation, yet there is a certain
sense in which his sway is backed by right. We have given him a claim over our desecrated
nature by our wilful apostasy from God. Sin and death form as much the subjective law of the
sinners experience as life and holiness constitute the law of the experience of the saint. Just as
this outward world itself has laws of its own laid down by infinite wisdom, which regulate its
motion and form its character; as every flower of the field is possessed of a law of its own, in
obedience to which it assumes a certain form, and passes through a definite process of
development; even so the experience of the lawless has a certain subjective character, and is
governed by laws which belong to it. As nature has fixed laws of its own, so fallen nature has
fixed laws of its own; and this law of fallen nature, the law of sin and death, springs into
existence, as I have been endeavouring to show, as the direct Nemesis of sin. With these
thoughts present to our mind, clearly discerning that lawlessness works out its own Nemesis and
prepares its own retribution, we proceed to ask how can man he saved from penalties so justly
incurred, and delivered from those legal provisions which render him the victim of his own
lawlessness? St. Pauls words in the passage supply us with the only satisfactory answer,
revealing to us an undertaking that was indeed worthy of a God. In one way only could a means
be provided to enable those who had become the lawful captives of the anarchical powers of
darkness to pass from that condition into lawful liberty. Whatever God does must be in
accordance with law. Gods dealings with humanity must be consistent with His dealings with
other intelligences. God cannot, and will not, arbitrarily exercise towards man, however
favoured man may be, an unjust and unholy partiality. So we read in this passage that Christ
gave Himself for us, that He might redeem us from all lawlessness. It was only by redemption
that alike the claims of law and the force of lawlessness, as against the sinner, could be met; and
the only redemption price that the great Judge of all could either propose or accept is that which
is indicated in our text--Christ gave Himself for us. Now it is evident that if the redemption of
humanity is to be effected by the sufferings of Christ as the voluntary victim of the broken law,
His sufferings should bear some close resemblance to those which sin has incurred; otherwise
the great lesson suggested by His sufferings must be lost, and one supreme object of them be
defeated. The passion of man for self leads man to submit to the tyranny of sin, even though he
hates and despises it while he yields to it. The passion of Christ for human souls led Him to
submit to be made sin for us, though He knew no sin, and intensely loathed it, even while He
represented it. But the similarity extends even further. We have seen that it is part of the
Nemesis of lawlessness that the lawless sinner comes under the power of him who is
emphatically the lawless one, and that, having renounced all allegiance to Divine law, he should
experience the results of the negation of law amidst the representatives of lawlessness beneath.
Even so our blessed Lord was content to be given over, not only into the hands of wicked men,
but in some mysterious sense to the cruel animosity of the lawless spirits of evil. This, He
exclaims, is your hour, and the power of darkness. Perhaps, without intruding into mysteries
that are too profound for our limited knowledge, we may even go a step further, and suggest that
as it is doubtless part of the just retribution on lawlessness that the lawless should be left to
himself, and cut off from all connection with Him who is the eternal source of law, even so
Christ, representing our lawlessness, was cut off from all conscious connection with His Divine
Father in those terrible moments spent upon the Cross, when the confession of inward and
agonising desolation was wrung from His breaking heart. I picture to myself the dying Son of
Man as in some sense outlawed, denied all recognition and protection from above, and
victimised by violence and cruelty below. In this voluntary submission of the Son of God to
penalties such as are due to the lawlessness of man, we have presented to our minds the most
solemn and striking tribute that ever was paid to the majesty of Law. And now that the ransom
has been paid, it is our blessed privilege to claim the full benefits of this redemption from all
lawlessness, and to return in our own actual experience to the happy liberty of the law. From
henceforth ours is to be a life of law, but not such a life of law as we vainly tried to lead before we
accepted His redemption. Christ has not redeemed us from one form of bondage only to place us
under another. He has redeemed us from lawlessness not to place us under law, but to place us
in law, and law in us. Thus St. Paul speaks of himself as being, not without law, or lawless
towards God, but lawbound to Christ. It suggests the thought that devotion to Christ had
become a law of life to St. Paul, in the fulfilment of which he found his perfect law of liberty.
We are redeemed from lawlessness that we may enjoy the liberty and not feel the constraint of
law, and this end is attained when law coincides with inclination, which it will when its seat is
within the heart. Law is liberty when we live from law, not by law. The Christian carries the law
of his being within him, just in the same way as the objects of the natural world carry the law of
their own motion or development in themselves. He has but to be true to his new nature, to
recognise its instincts, to yield to its impulses, to respond to its claims, to gratify its desires, and
he will find himself fulfilling the law without any thought of fulfilling it, indeed without a
thought of its being law. Christ has redeemed us from lawlessness that He may Himself become
our life law, because He is our new nature. Two things surely are manifest in New Testament
Scripture; first, that in redemption all has been done for us that is necessary to render it possible
for us to attain the prize of our high calling; second, that we shall only attain the prize of our
calling as we by faith appropriate to ourselves what has thus been made ours. It is most
instructive, with these two thoughts in our minds, to notice how throughout the New Testament
the work is represented as done, and yet to be done; the blessing as bestowed, and yet to be
appropriated. A few instances out of many must suffice; but they might be multiplied almost
indefinitely. We are spoken of as already saved, and as being saved, and yet are directed to work
out our own salvation (Act 2:47; Php 2:12). We are dead with Christ, and our old man is
crucified with Him, and yet we are to mortify our members that are on the earth (Rom 6:6; Rom
6:8; Col 3:5). We have put off the old man, and yet we are taught to put him off (Col 3:9-10; Eph
4:22). Do you believe really that Christ has redeemed you from all lawlessness, whether in little
things or in great? and do you claim the practical effect of the deliverance in the same way in
which you once claimed the practical effect of His expiation for your justification? How many of
us can believe readily enough that His redeeming grace may raise us above flagrant forms of
iniquity, and yet doubt His ability to save us from the more common, and therefore less
startling, forms of infirmity and sin. From all He has already redeemed us. For sin shall not have
dominion over you; for Christ gave Himself for us, that He might redeem us from all
lawlessness; and He gives Himself to us, that He may become Himself our law. Yes, let us
believe it, from all lawlessness. That embraces the little things as well as the great things. It
embraces the little tempers, which are so lawless, the rattle of the tongue, which is a very lawless
member. Be no lodger satisfied with hoping and longing, and desiring, and wishing for better
things; but bring your strong faith to bear upon Gods fact. Christ died to ransom you from all
lawlessness, and He has not died in vain. Believe that you are redeemed, and claim it of the
Redeemer that He shall apply His own redemption. (W. H. M. H. Aitken.)

Redemption and its obligations

I. Christs work of redemption.

1. This redemption is presented to us in the Word of God in a threefold aspect. In one place--
Christ hath redeemed us from the curse of the law, being made a curse for us. In our
text--Christ hath redeemed us from all iniquity--that is, from the power of indwelling
sin. And in other passages the day of Christs second advent is spoken of as the day of
redemption, because it is at His return that the glorification of His redeemed people will
be consummated by the redemption of our bodies. The price at which this redemption
was effected is declared by St. Peter not to have been a corruptible price, as silver and
gold, but the precious blood of Christ, as of a lamb without blemish and without spot.
Thus, then, you will perceive that the basis of Christs redemption is this--His self-
surrender is a sacrifice for the sins of man, His death in its design was an expiatory
sacrifice for the sins of the world.
 2. The fountain has its source from the throne of Deity, and the rise of the stream of mercy is
lost amid the depth of the eternal counsels. The work of Christ was not the cause but the
fruit of the Fathers love. Christ Himself, the provision of Christ, the surrender of Christ,
is the manifestation of the love of God.

II. THE DESIGN OF REDEMPTION, AND THE CONSEQUENT OBLIGATION OF THE REDEEMED. The
redemption which is in Christ Jesus involves this great and mighty principle--that if I have been
bought by the precious blood of Christ I am not my own; that hence forth the love of Christ is to
constrain me, that henceforth I am not to live to myself, but to Him that died for me and rose
again, and that I am to glorify God in my body and in my spirit, which are Gods. (J. C. Miller,
M. A.)

A perfect redemption
1. If Christ hath freed and redeemed us from all iniquity, then hath He made no partial
redemption; He satisfieth not for the fault, and leaveth us to satisfy for the punishment;
neither redeemeth us from the eternal punishment, but giveth us leave to satisfy for the
temporal. But if Christ have redeemed us from all iniquity, if He said on the Cross, It is
finished, that is, the whole work of mans redemption is consummate and perfect; if at
one time He made one perfect expiation, and thereby brought in an everlasting
redemption, here is artillery and gunshot against all popery; down go all other
satisfactions for sin in this life, down go all satisfactions after this life in purgatory, down
goeth their doctrine of all other merits save this of Christ.
2. This consideration must stir us up to a love of our Lord Jesus, who hath discharged us of
such a debt, and ransomed us from such an unutterable thraldom.
3. It must work in us a detestation and watchfulness against all sin, which bringeth such
vassalage upon us; for shall Christ take upon Him our debts, that we, like desperate
prodigals, should do nothing but augment them? Shall He ransom us, and give us perfect
freedom that we, with the unthankful Israelites, should run back again to our former
bondage? Shall we, with Solomons fools, make but a mock of sin, which cost Christ so
dear to expiate?
4. Hence also is ministered no small consolation to the faithful; for if Christ have redeemed
us from all iniquity, who can lay anything to our charge? Seeing that Christ hath
justified, who can condemn? (T. Taylor, D. D.)

A threefold description of Christians

I. REDEEMED FROM ALL INIQUITY. We have been brought out of the dominion and thraldom
of sin with the hearts blood of the Son of God. What have we, then, to do any more with the
works of darkness? What has the emancipated slave to do any longer with his old bondage and
his old toil? He is a free man now. The owners lash is no longer for his shoulders to bear. He
and slavery have parted company forever, and he never experiences a single moments desire to
return to it.

II. A PECULIAR PEOPLE. We are Gods own purchased possession; we are His sole property,
and belong to Him alone. The remembrance of this truth cannot fail to produce in us a life that
will appear eccentric to the world, but there is no warrant in it for practising eccentricities.

III. ZEALOUS OF GOOD WORKS. Not merely practising good works, but boiling in their desire
to do them. (G. A. Sowter, M. A.)

Christ the promoter of the right

The supreme mission of Christ to this earth was not so much to give correct creeds as correct
conduct. Iniquity is the want of equity, the negation of rectitude.

I. He reveals the standard of rectitude. The will of God.

II. He supplies the motive to rectitude. Supreme love to God.

III. HE PRESENTS THE MODEL OF RECTITUDE. He Himself is a perfect example of what all men
should be. (Homilist.)

The consecrating Saviour and the consecrated people

I. The consecrating saviour.

1. He gave Himself (Joh 10:18).
2. He gave Himself a ransom.
3. The object of this was to purify men; to save from sin.
Note the distinction between being saved from the penalties of sin, and from sin itself.

II. The consecrated people.

1. Freed from the power of sin.
2. Brought under the Divine rule. From all iniquity; literally, from all lawlessness.
3. Specially devoted to good; peculiar,
4. Ardent; zealous.
5. Diligent, devoted to good works. (F. Wagstaff.)

Purify unto Himself a peculiar people

Cleansing through Christs death
1. In that the death of Christ serveth for our continual cleansing while we live in this world;
we are to take notice and acknowledgment of much filthiness and uncleanness even in
the best, it is no slight soil or stain that hath fouled our natures, which will easily be
blown or brushed off, for it sticketh nearer us than our skins, that the very power of
Christs death itself doth not wholly destroy it while we live; but we have cause to cry out
with the leper in the law, I am unclean, I am unclean: nay, the godly see what
blackamoors they are, and how hardly they change their skins and what leopards they
are, hardly parting with their spots. And this made the apostle take such pains that he
might attain this fruit of Christs death and resurrection after he had been long able to
maintain his justification against all challenges, and say who shall lay anything to the
charge of Gods elect, and what shall separate us from the love of God? Well knew he how
fast this uncleanness cleaveth unto our natures (Heb 12:1).
2. Hence may be noted that wheresoever sin is pardoned it is also purged (Rom 8:2). That is
not only from the curse of the law, but even that law and the power of sin itself which
would still hold us in the service of it. He shall die in his sin that dieth not unto his sin,
not that sin can be so dead as not remain; but if it lie not bleeding by virtue of that stroke
 which Christ in His death hath given it if the force of it be not abated, and thou escaped
from the rule of it Christs blood doth thee no good.
3. Let both these considerations move us to be ever washing and cleansing ourselves from
our uncleanness, and never to be at rest till we find ourselves, although not free from
blackness, yet comely, as the Church confesseth of herself. (T. Taylor, D. D.)

Why believers are called a peculiar people

1. Because they are the most precious of men, even the most noble persons of the earth,
descended of the blood of Christ.
2. In regard of God they are a peculiar people, distinct from others by His grace of election
by which they are chosen out of the world and set high in His favour above all others. For
they lie before Him in the righteousness of Christ in whom the Father is well pleased;
they are bought from the earth and stand before Him in the work of His own fingers,
namely, their new birth and second creation in which He also delighteth to behold.
Hence are they called a holy nation, the spouse of Christ, the daughter of God, the choice
of God, and Gods delight.
3. They are a peculiar people in regard of their whole manner and condition of life, which
made Balaam say of Israel that it was a people dwelling alone and numbered not himself
among other nations, that is, altogether different in laws, customs, manner, and
condition of life. But let us see this truth in some instances.
(1) Their original are not some few families coming out of some corner of the earth; but
they sprung of Christ, of whom all the families in heaven and earth are called.
(2) Their country is no part of earth, for they are here but strangers and pilgrims, but
heaven, to which they tend and from whence they look for a Saviour.
(3) Their King is neither born nor created, but the everlasting King of glory who ruleth
not some one country but from sea to sea, yea, to the worlds end, and not for an age,
but as He is a King forever and His kingdom an everlasting kingdom, so He ruleth
forever and ever, and of His kingdom there is no end.
(4) Their laws are spiritual, to govern the conscience as well as the outward man, most
perfect, never changed, never abrogated as mens be.
(5) Their war and weapons are not carnal, but spiritual, as their chiefest enemies; their
Captain was never foiled nor can be, and therefore before they strike a blow they are
sure of victory, and for their external enemies they conquer them, not by smiting (as
others), but by suffering.
(6) Their language is the language of Canaan, their speech bewrayeth them to be citizens
of heaven, hence are they called people of a pure language, no filthy, unsavoury, or
corrupt communication cometh out of their mouths, but such as is holy, tending to
edification, and ministering grace to the hearers.
(7) Their apparel is devised and put on by God Himself, even garments of innocency,
long white robes died red in the blood of the Lamb.
(8) Their diet not rising out of the earth, but descending from heaven; Jesus Christ is the
Bread of Life, and that manna that came down from heaven, and that water which
gusheth out of the rock, of whom whosoever feedeth and drinketh he hath tasted of
the tree of life and of the water of life, he cannot but live everlastingly. (T. Taylor, D.
D.)

Peculiar but not eccentric

The phrase employed in our version, peculiar people, has no doubt tended to suggest and
foster exceedingly erroneous ideas of what God expects His people to be. It certainly does not
mean a people who affect all kinds of peculiarities. Not only is this phrase associated with some
of the most extraordinary exhibitions of fanaticism that have been witnessed in modern times,
but I apprehend that there are not a few earnest and even devoted Christians whose minds have
been more or less warped and their lives distorted by a misapprehension of the true significance
of the phrase here used. There are some good people whose religion, to the casual observer at
any rate, seems mainly to consist in making themselves very extraordinary, and they are
disposed to claim that others should copy their peculiarities if they desire to follow the Lord
fully. Such persons need to be reminded that God does not seek for an eccentric people, but for a
people whose essential singularity lies in the fact that they are His. Be true to your calling as
espoused to Christ, and this will save you from having to attempt the solution of many otherwise
perplexing questions. You will not then have to ask, as too many Christians do, How far may I
go in the direction of worldly conformity without actually forfeiting my religion? Can you
conceive a loyal and devoted bride making any such inquiry, How far may I go in the way of
associating with those who are the enemies and detractors of my affianced husband, who have
done all that they could to wrong him, and rob him, and injure him? How far shall I be justified
in choosing such persons for my friends and companions, and in sharing in their pursuits and
pleasures where his name is never mentioned except in scorn? What length may I go in this
direction without altogether forfeiting his affections, and bringing my relations with him to an
abrupt termination? Pity the bridegroom who has such a bride in prospect! But such a bride the
Lords will never be. We need not court peculiarity; without going out of our way to make
ourselves ridiculous or absurd, those of us who live right out for Christ will make themselves
peculiar enough in a world that does not live for Christ at all. The man who counts all things
dung and dross that he may win Christ, will be a very peculiar person in a world that counts
Christ dung and dross so that it may win its own pleasures and gratifications. (W. H. M. H.
Aitken.)

Zealous of good works

The practical result of the teaching of grace
Zealous of good works. Such is the practical fruit of the training of Grace; such its effect
upon the outward lives of those who learn in her school. Herein Grace as a teacher returns a
triumphant answer to her traducers, who would fain represent her as robbing man of his
energies and paralysing his activities by withdrawing the legal motives for action. Who are at
this moment foremost in every good work of charity and benevolence throughout our land, but
the very persons to whom the doctrines of Grace are dear as their own lives, and who have learnt
most assiduously at her school? Nor is it difficult to see how, even on psychical grounds, apart
from any reference to the introduction of supernatural power, such results should follow from
the acceptance of the gospel revelation. For, first, he who receives the salvation that Grace
brings finds himself a new creature, dead to his old life, and cut off from all connection with its
baleful associations. He is therefore in a position to make a really new start in life without being
paralysed in the future by the fatal influence of the past. Next, he is under the influence of
feelings of the liveliest gratitude to Him to whom he owes his present happiness and his hopes
for the future; to Him he feels under the deepest obligation; and his appreciation of the heroism
that has purchased his redemption awakens within him a genuine and ardent enthusiasm for the
person of his Benefactor; his feeling is that it is impossible to do too much for One who has done
so much for him. Once again, he is at ease in his mind as to his own personal salvation, and
therefore has a mind sufficiently at leisure from itself to feel for the miseries of those around
him. And further, he has vividly before his mind the contrast between his own byegone misery
and his present happiness; and the contrast speaks to all of humanity that there is in his nature,
urging him to lay himself out for the salvation of those whose condition is as wretched as his
own once was, and may become as blessed as his is now. Undoubtedly the enthusiastic
benevolence of the true believer may thus to a great extent be accounted for by the character of
the belief he entertains; but whence came that creed that reaches and moves so wondrously the
subtle mechanism of our nature? Would any profound philosopher, whether ancient or modern,
have thought of framing a scheme that seems at first sight so little likely to produce the desired
results? But when we have spoken of these natural effects of the acceptance of Christian truth,
we have by no means exhausted our list of the real forces which generate this lofty enthusiasm.
The believer feels the mighty energies of a new life throbbing within his soul. He is now in a
position to draw from the Divine Storehouse all that he needs to equip him for his lifes work. So
it is that, in spite of the cavil of unbelief and the a priori conclusions of unfriendly criticism,
Grace proves herself the most practical of all teachers; and the greatest benefactors of mankind
are to be found amongst her most faithful scholars. She does not allow those who learn of her to
think only of their own spiritual advantage, or to be indifferent to everything except their own
personal growth in holiness. Our lifes work is twofold; it lies without us and within us; and we
cannot neglect either branch of our work without injuring both. We cannot hope to grow in
grace while we are leading lives of selfish indolence and uselessness; nor can we expect to be
really and extensively useful unless we are fully consecrated to the Lord. Grace trains us then to
be enthusiasts or, to use St. Pauls word in this passage, to be zealots, and this is evidently quite
in accordance with her genius and customary mode of procedure. Such enthusiasm, if we
surrender ourselves to it, will almost always lead to self-denial and even self-sacrifice; but these
will rather increase than damp its ardour. There are some expansive forces in the natural world
that seem to acquire their intensity by opposition; steam, for example, is only a power when it is
compressed. Even so the mighty moral force which eighteen centuries ago shook the heathen
world becomes all the mightier when obstacles have to be faced, opposition encountered,
sacrifices endured. Some this holy enthusiasm will lead to turn their backs on home and country
and expose themselves to the hardships and risks of a missionary life. Others the same
enthusiasm will lead to find their work at home amidst our perishing thousands. Nor do we need
less but rather more enthusiasm if the same inward call summon us to find our field of toil
amidst scenes of fashion and luxury, rather than amidst the hovels of the poor. Self-denial
preach Christ crucified in a drawing room than in a cellar; where sin is glossed over with a
varnish of respectability and refinement, than where it flaunts its naked hideousness before the
eyes of all beholders. But for this most difficult of all tasks, which only Christian religion would
think of as a possible task at all, and only Christians would dream of undertaking, Grace can
supply her disciples with a sufficient motive power in the enthusiasm which she inspires. But
while Grace provides us with a sufficient motive power in the form of a holy enthusiasm, she is
also careful to train us to spend that zeal in the production of really good works. There seems to
be a prevalent notion in our day that so long as a man is in earnest it matters little what form his
earnestness takes; but Grace teaches us to be particular about the quality as well as the quantity
of our work. Our object is not to do much work, but to do good work--so good that it will not
need to be done over again. We fear that this is hardly the character of much of the work that is
being done in our own busy day. I am painting for eternity, exclaimed the illustrious Italian,
when asked why he spent such pains over his canvas. How many Christian labourers work with a
similar feeling? Are we working for eternity, or only for the passing hour? A work, to be a good
work, should certainly be, according to the apostles phrase, for necessary uses. We are to work
for some definite good purpose, and not merely for the sake of keeping ourselves employed. It is
needful, therefore, as far as possible, to avoid unnecessary labour, to use the best, and not
necessarily the most laborious, means towards the attainment of the end in view, in order that
we may have the more time and strength for that which needs to be done. Again, a work to be
good needs to be done thoroughly, not in a superficial perfunctory manner. This will naturally
be the besetting sin of all mere legal service. Once again, a work to be good needs to be done in
the power of the Holy Ghost. Apart from Me, our blessed Lord has taught us ye can do
nothing. Once again, a work to be really good needs to be done in the spirit of faith, with the full
assurance that the Lord who sends us will use us and work out His own blessed purposes
through us. He who does not expect God to use him need express no surprise at not being used;
but rather the marvel would be if he were used at all. Yet once again, if our work is to be as good
as it should be, it must needs be a labour of love. This point is amply illustrated by the career
of Him whom grace sets before us as our Exemplar. His career was one long exhibition of that
hidden love of God which the world was so slow to believe in. If our work is to be really good it
must be characterised by the patience of hope. Much work that once promised fairly is marred
and spoilt for lack of perseverance. Christians are not steadfast, immovable, and therefore
always abounding in the work of the Lord. Good work is not to be produced by a series of
extraordinary and spasmodic efforts. We need that patient continuance in well-doing which
shows that we seek honour, glory, and immortality. But here again the teaching of Grace comes
to our aid. Not only does she set before us an example in One who was no stranger to apparent
failure in His own ministry, but she also reminds us of His great forbearance towards us. Such
are some of the characteristics of good work in which we are to be zealots, and in which we are
to find our outward occupation while God leaves us here. Our day cannot at most be very long;
its twelve hours, how rapidly they slip away! and the night cometh when no man can work. Yes,
the workers life is after all the only happy life, even though it may entail toil, hardship, and
privation. The true labourer has Christ Himself for his companion in toil, and the smile of His
approval for his dearest reward. (W. H. M. H. Aitken.)

Gods family, a school of good works

A Christian, by Gods ordinance, is no longer allowed to consider himself as standing alone in
the world, but as one among many in a holy family. And this puts all his duties in a peculiar
point of view, not always regarded as it ought to be, even by serious and well-meaning men. This
piece of instruction is conveyed in the text by the words peculiar people. The title was at first
applied to the holy seed, the Children of Israel, when God had redeemed them to Himself by
bringing them out of the land of Egypt. The natural condition of all mankind is no better, you
see, than a slavery, out of which we needed to be bought and redeemed, before we could be
capable of the mighty blessings which God in His mercy had prepared for us: just as the Jews
needed deliverance from Egypt, before they could be brought into Canaan. This slavery the
whole world, both Jew and Gentile, were continually making worse, by the bad habits in which
they indulged, and the power which they allowed evil spirits to gain over them. Christ died to
redeem the sinner from those chains of evil custom, which have wound themselves so round him
by length of time, that he feels as if shaking them off would be losing a part of himself. Christ
died to redeem the drunkard from his drunkenness, the impure from his debauchery, the
unkind from his malice, the godless and careless man from his love of this present world.
Observe now to what purpose the Son thus made us free. Not to leave us in such a condition as
many seem to delight in imagining, the moment they hear of freedom and liberty--not to turn us
out into the world, loose and independent of all restraint--but to make us more dependent on
Him, more closely confined within His laws, for every day and hour that we live as Christians. In
a word, the peculiar, chosen people, whom Christ vouchsafed to redeem to Himself, were meant,
above all things in the world, to be always zealous of good works; not only rather good than
evil, such as might pass well enough in the world, but zealous, eager, earnest in good; every
man striving and trying to be every day better than he was yesterday. And in order that each
particular Christian might answer the better this intention of our gracious Redeemer, He has not
left us to stand, as it were, separate and apart from one another, but has appointed that all who
believe in Him should make up one people, one household, one body; should feel a deep interest
one in another, as if their welfare were bound up together: so that whether one member suffer,
all the members should suffer with it; or whether one member be honoured, all the members
should rejoice with it. The whole plan of the Christian Church is, in short, as entirely opposite
to the natural pride and self-sufficiency of man as anything can well be imagined. It will not let
you for a moment dream that you can stand alone and be independent. If any be tempted to the
irreligious fancy of saying, they never made the promise; others made it in their name, and they
cannot be bound by it; certainly it is in their power, if they will, to disavow and break their word
given to God: but let them remember that at the same time they cast away all the privileges of
their Christian calling. By the very act of coming to the Holy Communion, you renounce, before
God and man, that proud unchristian notion of standing alone, being independent. You yourself
profess to stand in continual need of all the means and instruments of grace; the prayers, the
intercession, the good example, of your brethren; all the helps which the Son of God has so
graciously provided in His Church and household. And surely, as to zeal in good works, every
one who thinks at all on the subject knows that one chief purpose of the Holy Communion was
to encourage and strengthen men in that. (Plain Sermons by Contributors to Tracts for the
Times.)

The zeal of Gods people for good works

They are zealous because
1. The spirit of the work is in them. A disposition, a bias, a zeal, consonant with the nature of
the work, whose relation to God makes it a good work, is implanted in them, and they
have naturally a pleasure in its performance.
2. Christs command is that they should so act that they should bring forth fruit unto His
glory. His commands are precious to them because they love Him.
3. In the performance of good works the Christian finds his daily support. The way of good
works is the way of salvation, and there abound its consolations.
4. In the way of good works the people of God obtain fellowship with God. Here are the
shinings of His face. It is here that darkness turns into light before them. It is here the
Lord speaks to His people, and where He strengthens their hearts against folly. It is in
the ways of holy exercise that the God of peace is with them. These are the galleries in
which the King is held. Truly here our fellowship is with the Father and with His Son
Jesus Christ. (D. Charles.)

Zeal in works and worship

1. Zeal is an intense earnestness for the accomplishment of an object--not a great excitement
of feeling, not mere demonstrative warmth of expression, but something far more deep
and enduring. It is a working, practical energy; it is a power which may be directed to
things indifferent, things good, or things bad; and accordingly the word is sometimes
used in the New Testament in a good sense, and sometimes in a bad one. Thus in a good
sense, Your zeal hath provoked very many; I am jealous over you with a godly
jealousy. And in a bad sense where the apostle enumerates among the works of the flesh
envyings and emulations. What zeal is we know by experience. For instance, what zeal
is shown by men of science when they explore the remotest bounds of the earth, from
torrid zones to the everlasting snows of the far North, or when they leave their bones to
whiten in Australian wildernesses, to settle a question of geography. What zeal is shown
by them in a nobler cause when they sacrifice their own lives--in some cases consciously-
-in the study of disease and the result of the battle with death. So in things bad, what zeal
is shown by infidels in the propagation of their opinions on all occasions and in every
place. What in the sacrifices of violent revolutionists, etc. When I turn from such
illustrations I blush for the apathetic condition of our Church.
2. Now, such a zeal can only spring out of a great motive, just as the rush of the limpid
stream at the mountain side shows the abundance of the water that feeds it. Zeal is force;
it is the great working force of our world; and force can only arise from an adequate
 motive, just as the great river is not fed by the scanty summer shower, but gathers its
strength from rains that fall upon a thousand hills. Now, the motives furnished in this
passage are common to all Christian men, just as the grace they must produce must be
common to Christian men likewise. The ultimate spring is love--love, purest, holiest,
sweetest, most abiding of all motives--the very essence of true religion, the Alpha and the
Omega of its strength, the one thing which of all earthly things approaches most to
Omnipotence, because it is the reflection of God and His peculiar prerogative. It is love
for Christ awakened by His love for us--the deep echo of a converted human soul to the
suffering cries and agonising tears of a dying Saviour; love quickened by the grateful
experience of the peace which fills the heart when leaning its weary guilt upon the Sin
Bearer, and which feels itself redeemed from all iniquity; love deepened by profound
obligation as it remembers that the very purpose of that love was to purify us unto
Himself; love strengthened by adoring admiration, which has called us to be His peculiar
people and filled our breasts with a world of wealth, of which the unconverted man has
no knowledge.
3. There is one thing more by which a habitual zeal must necessarily be characterised. If it
be the common grace of all Christians; if it springs from motives which are abiding as the
life of a redeemed soul; if it is taught by the power of the Almighty Spirit of God then it
must be a steady, permanent force--not transient, not occasional, not flickering up into a
vehement flame now and then and dying away again, but like the sun in the midst of the
heavens, or like the laws of nature which hold sun and moon and stars revolving ever in
their courses round their central orb. (E. Garbett, M. A.)

Good works

I. What are good works?

1. No work can be good unless it is commanded of God.
2. Nothing is a good work unless it is done with a good motive; and there is no motive which
can be said to be good but the glory of God.
3. Furthermore, when we have faith in God and perform all our works with the best of
motives, even then we have not so much as a solitary good work until the blood of Christ
is sprinkled thereon.

II. Where do good works come from?

1. From a real conversion brought about by the Spirit of God.
2. From union with Christ.

III. What is the use of good works?

1. They are useful as evidences of grace. The Antinomian says--But I do not require
evidences; I can live without them. This is unreasonable. Do you see yonder clock? That
is the evidence of the time of day. The hour would be precisely the same if we had not
that evidence. Still we find the clock of great use. So we say good works are the best
evidence of spiritual life in the soul. Is it not written, We know that we have passed from
death unto life, because we love the brethren? Loving the brethren is a good work.
Again, If any man abide in Me, he shall bring forth fruit. Fruits of righteousness are
good works, and they are evidences that we abide in Christ. If I am living in sin day by
day what right have I to conclude I am a child of God?
2. They are the witnesses or testimony to other people of the truth of what we believe. A
sermon is not what a man says, but what he does. You who practise are preaching; it is
 not preaching and practising, but practising is preaching. The sermon that is preached by
the mouth is soon forgotten, but what we preach by our lives is never forgotten.
3. They are of use to a Christian as an ornament. The adornment of good works, the
adornment in which we hope to enter heaven, is the blood and righteousness of Jesus
Christ; but the adornment of a Christian here below is his holiness, his piety, his
consistency. If some people had a little more piety, they would not require such a showy
dress; if they had a little more godliness, to set them off, they would have no need
whatever to be always decorating themselves. The best earrings that a woman can wear
are the earrings of hearing the Word with attention. The very best ring that we can have
upon our finger is the ring which the father puts upon the finger of the prodigal son
when he is brought back; and the very best dress we can ever wear is a garment wrought
by the Holy Spirit--the garment of a consistent conduct. (C. H. Spurgeon.)

An acquaintance with Christ the foundation of experimental and practical

religion

I. It lays the foundation of Christianity in a proper acquaintance with and faith in the
kindness and bounty of our great redeemer.

II. The experimental religion to be built on this foundation.

III. This doctrine inculcates the importance of Christian practice. (J. Benson)

Zeal in good works

I. Note that before the apostle speaks of good works we hear of redemption, and purging, and
washing, and of a peculiar people that must do them, for, indeed, the best works are so far from
justifying and purging that none can be good before the party be justified and purged.

II. Note that whosoever are justified and sanctified they must needs bring forth good works,
for else Christ should be frustrate of His end in those for whom He gave Himself (Eph 2:10).

III. Note that the thing that God requireth in a professor is zeal, forwardness, and
earnestness in well-doing, and that his whole course should be a studious prosecuting of good
works. The effects of zeal for good are,
1. It preserveth in the heart a fitness and preparedness to every good work required of every
believer (2Ti 3:17).
2. It exciteth to diligence and haste in the things we do; it abandoneth idleness, slothfulness,
and delays, by which occasions of well-doing are often cut off: the zeal of David made
him prepare diligently for the temple; zeal in the magistrate causeth in him diligence
throughout his government; zeal in the minister maketh him like Apollo, of whom we
read that being fervent in spirit he taught diligently the way of God; zeal and fervency in
private men causeth them to shake off slothfulness in their duties, and removeth in all
conditions the curse which is denounced against the man that doeth the work of the Lord
negligently: most fitly, therefore, doth the apostle combine those precepts: Not slothful
to do service, fervent in the spirit, serving the Lord (Rom 12:11).
3. Zeal causeth continuance in well-doing, which is also required in every good action as well
as in prayer; it contenteth not itself with one or two good actions, but is plentiful in
 them, and bringeth the party professing it to be rich in good works and to shine
lightsomely therein; yea, it maketh a man hold out, and keep a constant tenor in good
courses, and that as well in adversity as prosperity, so as he is neither choked by
preferments, as very many, nor discouraged by distresses, as not a few. 4.
Zeal setteth such a high price unto the glory of God and performance of conscionable duties,
that it causeth the party to attempt and go through, though with never so much difficulty,
whatsoever he seemeth himself bound unto; it hardeneth the face like brass against dangers and
losses, the loss of the world in his judgment gain, yea, all things are loss and dung so as he may
win Christ; this alone yieldeth joy in the spoiling of goods, by this can a man hate father and
mother in comparison of his obedience, and be contented to be hated of all men for well-doing,
in which case the loss of friends is but light. This zeal for God maketh a mans liberty small in his
eye; nay, in standing out in a good cause his life will not be so dear unto him as the finishing of
his course with joy; yea, he can rejoice to be offered up upon the sacrifice and service of the
Churchs faith, as Paul. And which is yet much more, the zeal of Gods glory will so burn in the
heart as it can carry a man so far beyond himself as that he shall neglect his own salvation and
wish to be accursed, yea, and blotted out of the book of life, if God may be more honoured by the
one than by the other. (T. Taylor, D. D.)

The necessity of positive duty or actual goodness

I. Positive duty, or the actual exercise or goodness, is indispensably required at our hands.
1. This will appear in a general way, if we do but turn a thought to the state and order of
created beings and the designs of their Creator. For though no virtue or vice can be
ascribed to those beings which have no understanding, yet remiss and negligent man
may form a just and useful reproof to himself upon this observation, that whilst he, who
is the glory of visible creatures, fails of exercising his powers and abilities, and of
answering the ends of his creations, all the other parts, even of the natural world, do
exert themselves to their utmost capacity in promoting and fulfilling the great ends and
purposes of nature.
2. This will further appear from that more particular consideration of this point, which is
now to be added to the general one already offered. Where I shall represent an obligation
to good works, or, to the actual exercise of goodness, as such good works may be
considered
(1) In respect of God, as we are created and redeemed by Him, and subject to Him, and,
therefore, obliged to contribute our utmost to His honour. (See 1Co 6:20; Mat 5:16;
Joh 15:8.)
(2) In respect of our neighbour. It is not our keeping to the letter of the Sixth
Commandment that fills up the measure of duty to our neighbour in regard to his
life; for, as we must not destroy it, we stand further obliged to protect it and to crown
it with comforts, by proper acts of our own, to the utmost of our power.
(3) Necessary to prove our fidelity in the service of God.
(4) An engaging recommendation and endearment of religion to others.
(5) Necessary to that perfection which the gospel requires.

II. ZEAL IS THE NECESSARY QUALIFICATION OF POSITIVE DUTY, OR ACTS OF GOODNESS. When good
works are done with a negligence and unconcern, as if it were perfectly indifferent to the man,
whether they be undertaken or let alone, whether they succeed or miscarry, they then sit upon
him with a very ill grace, and he may easily expect that what is performed with so much coldness
will meet with a cold reception. It is the life and spirit, the sprightliness and fervour of religious
enterprises, that must recommend them to God, the discerner of spirits. (W. Lupton, D. D.)

TIT 2:15
These things speak, and exhort, and rebuke
The duties of the episcopal function
In all this Epistle it is evident that St. Paul looks upon Titus as advanced to the dignity of a
prime ruler of the Church, and intrusted with a large diocese.

I. THE DUTIES OF HIS PLACE. In a word, it is every bishops duty to teach and to govern; and his
way to do it is, not to be despised.
1. The first branch of the great work incumbent upon a church ruler is to teach. It is a work
of charity, and charity is the work of heaven, which is always laying itself out upon the
needy and the impotent: nay, and it is a work of the highest and the noblest charity; for
he that teacheth another gives an alms to his soul: he clothes the nakedness of his
understanding, and relieves the wants of his impoverished reason. Now this teaching
may be effected two ways:
(1) Immediately by himself. Change of condition changes not the abilities of nature, but
makes them more illustrious in their exercise; and the episcopal dignity, added to a
good preaching faculty, is like the erecting of a stately fountain upon a spring, which
still, for all that, remains as much a spring as it was before, and flows as plentifully,
only it flows with the circumstance of greater state and magnificence. But then, on
the other hand, let me add also, that this is not so absolutely necessary as to be of the
vital constitution of this function. He may teach his diocese, who ceases to be able to
preach to it; for he may do it by appointing teachers, and by a vigilant exacting from
them the care and the instruction of their respective flocks. He is the spiritual father
of his diocese; and a father may see his children taught, though he himself does not
turn schoolmaster.
(2) Mediately, by the subordinate ministration of others; in which, since the action of
the instrumental agent is, upon all grounds of reason, to be ascribed to the principal,
he who ordains and furnishes all his churches with able preachers is a universal
teacher; he instructs where he cannot be present; he speaks in every mouth of his
diocese, and every congregation of it every Sunday feels his influence, though it hears
not his voice. That master deprives not his family of their food who orders a faithful
steward to dispense it.
2. The second branch of his work is to rule. Rebuke with all authority.
(1) It implies exaction of duty from the persons placed under it: for it is both to be
confessed and lamented that men are not so ready to offer it where it is not exacted.
(2) Government imports a protection and encouragement of the persons under it, in the
discharge of their duty.
(3) Coercion and animadversion upon such as neglect their duty; without which all
government is but toothless and precarious, and does not so much command as beg
obedience.

II. THE MEANS ASSIGNED for the discharge of the duties mentioned. Let no man despise thee.
1. We will discourse of contempt, and the malign hostile influence it has upon government.
As for the thing itself, every mans experience will inform him that there is no action in
 the behaviour of one man towards another, of which human nature is more impatient
than of contempt, it being a thing made up of those two ingredients, an undervaluing of a
man upon a belief of his utter uselessness and inability, and a spiteful endeavour to
engage the rest of the world in the same belief and slight esteem of him. He that thinks a
man to the ground will quickly endeavour to lay him there; for while he despises him, he
arraigns and condemns him in his heart; and the after bitterness and cruelties of his
practices are but the executioners of the sentence passed before upon him by his
judgment. Contempt, like the planet Saturn, has first an ill aspect, and then a destroying
influence. By all which, I suppose, it is sufficiently proved how noxious it must needs he
to every governor; for, can a man respect the person whom he despises? And can there
be obedience where there is not so much as respect?
2. Those just causes, that would render them, or indeed any other rulers, worthy to be
despised:
(1) Ignorance. A blind man sitting in the chimney corner is pardonable enough, but
sitting at the helm he is intolerable. If men will be ignorant and illiterate, let them be
so in private, and to themselves, and not set their defects in a high place, to make
them visible and conspicuous. If owls will not be hooted at, let them keep close
within the tree, and not perch upon the upper boughs.
(2) Viciousness and ill morals. Virtue is that which must tip the preachers tongue and
the rulers sceptre with authority: and therefore with what a controlling
overpowering force did our Saviour tax the sins of the Jews, when He ushered in His
rebukes of them with that high assertion of Himself, Who is there amongst you that
convinces Me of sin?
(3) Fearfulness of, and mean compliances with, bold, popular offenders.
(4) A proneness to despise others. (R. South, D. D.)

Hints to ministers
The Christian teacher should always act with mildness, yet with firmness. There are
gradations to be observed.
1. Instruction: these things speak.
2. Expostulation: exhort.
3. Reproof: Rebuke with authority. (F. Wagstaff.)

Teaching out of the Scriptures

These things, saith our apostle: for this purpose hath the Lord in great wisdom furnished the
Scriptures to make the man of God able both to teach, instruct, and improve, so as he need go no
further to seek for profitable things. Which teacheth such as will stand in Gods counsel, to fetch
from hence all their doctrines, all their proofs, all their exhortations, and all their reproofs; for
so shall they be just, so shall they be powerful to work a work of edification, and so shall they be
unresistible in the consciences of men. These things if men would tie themselves unto, they
should increase men with the increasings of God in spiritual wisdom, watchfulness, and the fear
of God. Then should we not meet with so many pretors for sin and liberty to the flesh, straining
their wits to legitimate bastardly broods of opinions, which the Scriptures never acknowledged
here. Nor so many who in their reproofs glad the hearts of the impenitent, and make heavy the
hearts of those to whom the Lord hath spoken peace; who strike at the best things and men; and
so as soon as ever they have delivered a truth in these, lest they should leave it while it is true,
misapply it in the hypothesis; girding at godliness as too much scrupulosity and preciseness;
accounting conscience a hypocrite, and the fear of God dissembling before men. Hence are
discovered as sinful all reproofs of sin by jesting, interluding, and stage representations, in
which fools make a mock of sin, and open a public school of all lewdness and iniquity; and if any
devil or sin be cast out there, it is by Belzebub, the prince of the devils. Further, all reproofs by
satirising, and by slanderous libels, and secret calumniations (all which commonly wreck
themselves rather upon the persons than sins of men) are here reproved; which, although they
be indeed sharp and biting means, yet hath the Lord appointed fitter and sharper arrows to
smite His enemies withal, even sound and sufficient convictions out of the Word, which is able
to wound and daunt kings themselves; and prescribed them also to be publicly drawn, and shot
in such grave, reverent, and seemly sort, as is befitting.
1. Both the person and calling of the reprover.
2. The things themselves, which are weighty and serious: as also
3. The presence of God and His congregation, whose matters are debated, and whose
sentence against sin is in denouncing and executing.
Small wisdom, therefore, it is, for men in these cases of the salvation and damnation of men to
suffer their wits to play upon sin so lightly and jestingly as becometh rather some vain spectacle,
or professed jester; then either the errand of the Lord, or a messenger from the Lord of hosts. (T.
Taylor, D. D.)

A summary of the things Titus was to speak

1. The central idea of the passage appears to be a life of sobriety, righteousness, and
godliness, issuing in and sustaining the practical advice previously offered to old men
and maidens, to matrons, aged and young, to youths, and slaves of all degrees.
2. The subjective condition of this heavenly life on earth is explicitly stated--a denial of all
godliness and worldly passions.
3. This life and its conditions are originated and promoted by a process of Divine
discipline. Here are processes, mental and disciplinary, which augment and stimulate
this life of godliness.
4. This entire subjective process rests upon two groups of sublime objective realities:
(1) The historic epiphany of the grace of God in the Incarnation;
(2) the anticipated and prophetic epiphany of the glory of our great God and Saviour
Jesus Christ. Thus it calls for the exercise of the twofold energy of faith and hope.
5. The grace and the glory of God, received and appropriated in Christian faith and hope,
attain their highest expression in the redemptive self-sacrifice of the God-man.
6. By way of closing the circle of the thought, it is expressly stated that the end of the
redemptive work is the creation of a holy people, who are not only His peculiar
treasure and inheritance, but who have, as the law and charter of their incorporation,
this grand distinction, that they are charged with the genius of goodness--the passion for
godliness. They are the very zealots of goodness, passionately eager for all that will help
and move them to realise the ideal of the Divine life. (H. R. Reynolds, D. D.)

Care in presentment of Divine truth

Philopoeman, a Grecian general, was so enamoured of military tactics, that when he travelled
he used to be pointing out to his friend the difficulties of steep or broken ground, and how the
ranks of an army must be extended or closed, according to the difference made by rivers,
ditches, and defiles. By such observations, and acting upon them in real warfare, he became one
of the most skilful and successful generals in his time. Were Christian ministers to attend with
as much care to the arrangement of Divine truth in their public instructions; were they to
consider with as much attention what plans, all things considered, are most proper to be
adopted in order to extend their usefulness, it might be expected their lives would be more
useful than they often are.
Let no man despise thee
The causes of disrespect in the character of a clergyman
The esteem of mankind, especially that of the wise and good, who are competent judges of
moral excellence, is certainly a valuable blessing. It confirms the testimony of conscience, gives a
lively satisfaction to the mind, procures the respect and services of mankind, extends the sphere
of our own utility, and increases the opportunities of doing good. If a respectable character, in
the opinion of the best judges, was thought so necessary to an orator to conciliate the favour of
his audience, and give weight to his speech, must it not, for the same reasons, be infinitely more
requisite in a preacher of the everlasting gospel of Jesus Christ? Esteem is the natural ground of
confidence and respect; and in proportion as we sink in the opinion of mankind, they will
suspect our integrity, contemn our authority, and disregard our instructions. In pointing out the
causes of disrespect in the character of a clergyman, I do not allude to those grosser vices which
are an outrage against religion, and would expel men from the sacred office. I would point to
those inconsistencies of conduct, or defeats of accomplishment, which fall not under the lash of
discipline, but tarnish the reputation, and lessen the utility of a minister of the gospel.
1. In the character of a minister of the gospel, ignorance is both a derogatory and a hurtful
quality.
2. Another, and a still juster, cause of contempt is negligence in discharging the duties of his
office. Ignorance, although always a humiliating circumstance, may sometimes proceed
from defect of understanding; and whenever it arises from that cause, however deserving
it may be of pity, it is neither the ground of censure, nor the proper object of contempt.
But wilful negligence, as it proceeds entirely from ourselves, and always implies a defect
of principle, justly lays us open to reproach, and must bring us down in the estimation of
mankind.
3. Another ground of disrespect is bigotry and imprudence. As by neglecting the duties of
our office we may suffer piety to decline and immorality to increase, so by an ignorant
and furious zeal we may sow the seeds of superstition and folly, or promote a spirit of
rancour, to the great prejudice of holiness and virtue. From the same rash and
precipitate temper, by reproving vice at an unseasonable time, or in an imprudent
manner, we may exasperate rather than reclaim offenders; or, by an unnecessary severity
of discipline, we may drive men on to obstinacy, and confirm them in impenitence and
opposition.
4. Another cause of contempt in a minister is servility. From false modesty, or from
interested policy, from a desire of vain glory or a fear of reproach, we may be tempted to
descend beneath the dignity of our character, and to be drawn into servile compliances.
From an undue attachment on the one hand, or from a secret resentment on the other,
we may be led into unbecoming partialities of conduct, treating the same offence with
lenity in some, and with severity in others. From a vain desire to ingratiate ourselves
with the great, or a servile dread of incurring their displeasure, we may comply with their
follies, assent to their opinions, enter into their licentious conversations, and even
connive at their vices. Such abject servility must be universally detested. Even those to
whom we hope to recommend ourselves by our unworthy complaisance, though they
may behave with civility to us, will despise us in their hearts as unworthy of our sacred
office, and a disgrace to our profession. For however men may practise vice themselves,
or be pleased with it in others, yet they universally detest it in a teacher of religion on
account of its gross inconsistency. (A. Donnan.)
Despising the preacher
1. Men will despise a preacher when his life and his doctrine do not agree.
2. When he delivers his message with half-heartedness, as one who does not really believe it
himself.
3. When it is evident he has bestowed no pains or labour on preparation for his work.
4. When by his manner he makes it plain that he desires to give prominence to himself, and
excite admiration.
5. When he is evidently influenced by other motives than Gods glory and mans good. (F.
Wagstaff)

Lessons
1. Let no man despising thee prevent the full discharge of certain duty. He that despiseth
you, despiseth Me, and he that despiseth Me, despiseth Him that sent Me.
2. If men will despise God and Christ, the human messenger may well consent to be
despised along with them. Let them despise thee, but let not the effect be caused by
cowardly suppression, or disingenuous corruption of the truth on your part. As a faithful
messenger of God and an ambassador of Christ, let men despise you if they will, or if they
must--let them despise you at their peril. But as a traitor to the truth and to its Author,
let no man despise thee. (J. A. Alexander, D. D.)

Ministers to be preserved from contempt

1. First, how people and hearers should entertain the ministers sent them of God, seeing
they cannot without great sin despise them; for seeing the Lord, who could by Himself
work the salvation of men, yet is pleased to use as His helpers herein weak and base men,
whom He assumeth into fellowship with Himself, to become coworkers with Him,
although not in the act of conversion, yet in the ministry of it. Who dare despise such
whom the Lord so far honoureth? And therefore Calleth them His white horses--horses,
in that He useth them in His battles against sin, the world, and wicked ones; and white,
for the purity of their doctrine and integrity of their lives. Yea, His angels, namely, such
as by whom He revealeth His good pleasure unto us; and His own voice, by whom He
beseecheth men to be reconciled.
2. Secondly, how careful is the Lord to preserve His ministers from contempt, when He
affirmeth that such as despise them, despise Himself that sent them. In which sense we
read that the posterity of Cain, contemning the preaching of Noah, despised and
contended against Gods spirit; so Israel, murmuring against Moses and Aaron, Moses
saith, He hath heard your murmurings against the Lord, for what are we that ye have
murmured against us?
3. Thirdly, how unnatural a part were it for children to despise their fathers: and what
severity hath the Lord showed against it in His law. But godly ministers are the fathers of
their people. I am your father, saith Paul; and Onesimus, yea, and Titus here begotten
by him unto the faith, he calleth his sons. Let no cursed Cham presume to scorn them,
which is not so hurtful to them as dangerous to themselves, being the next way to bring
themselves under the curse. On the contrary, let the natural children of the Church
1. Know them (1Th 5:12), that is, both in heart acknowledge them the ministers of Christ,
and in affection, love them as His ministers, accounting their feet beautiful.
2. Render then double honour (1Ti 5:17), in which precept the Holy Ghost hath made
(1) reverence,
 (2) obedience,
(3) thankfulness,
(4) comfortable maintenance, their due from their people.
Ministers are hence taught so to order their lives and doctrine, as they lay not their persons
open to reproach, nor prostitute their authorities unto contempt, and so lose it both from
themselves and others. For this is the way for ministers to win authority and reverence in the
hearts of men by their lives and doctrine, to become examples unto the flock. And thus shining
in the purity of doctrine and conversation, they show themselves stars in the right hand of
Christ. (T. Taylor, D. D.)

A sermon to ministers of the gospel

It is impossible for any man to keep himself from being hated. Hatred may exist without
cause. There is another strange trait in human nature. Whenever injury has been done it is
usually the injurer who hates. In general the ignorant hate the wise and the intelligent. This
superior knowledge in others is like the suns light to bats and owls and moles, painfully
blinding--and they hate at once the knowledge and the man who knows. In general the bad hate
the good, because goodness is always a most impressive and powerful rebuke of badness, even
when good men are silent. But a man can keep himself from being despised. The rule is that only
the despicable are despised. The exception is when a man, not in himself despicable, is despised
by some one who does not know him. In that case it is not the real individual who is despised,
but some ideal person. It is a greater misfortune to be despised than to be hated. A man may
hate you now who, when his own character is changed, may come to love you with a passion
strong and ardent as his former hatred. But if one despise you, even when he comes to know you
better he will find it difficult to discriminate between you and the idea he has had of you. Let no
man despise thee. The plain meaning is--live in the ministry so that no man can despise you,
however much he may hate and oppose your person and your ministry. A minister of the gospel
makes himself despicable whenever he does anything which is proof that he himself does not
believe the message he proclaims to others. No lie is noble.

I. In the first place IT MAY APPEAR IN A MINISTERS ASSUMING WHAT DOES NOT OF RIGHT BELONG
TO HIM. To hold a position for which one is evidently not capacitated by nature or grace or
education, is to make one appear badly in the eyes of ones fellows. A man who undertakes small
things and does them well, appears much better than a larger and stronger man who undertakes
what he is obviously not able to accomplish, and what he should have done was beyond his
depth. A minister of the gospel ought to know just what it is his position demands of him, and
assume nothing beyond. He is a servant of the souls of men, to wait on those souls, bringing all
spiritual help from the gospel to those souls. He is no more.

II. Another cause of contempt for some ministers may be found IN THEIR CLAIMING CERTAIN
IMMUNITIES WHICH DO NOT IN RIGHT REASON BELONG TO THEE SO FAR AS OTHER MEN CAN SEE. Age,
position, attainments, usefulness, are claims to respect, but the minister should share them with
men of other professions. He should expect to be honoured simply in proportion to his abilities
and his usefulness. A man who really is not respectable in his character cannot be rendered
honourable by any office or position.

III. Again: a minister may render himself despicable BY RELYING UPON WORLDLY MEANS ALONE
IN ORDER TO SECURE SPIRITUAL ENDS. When men detect that in a minister, it seems at once to
convince them that the man never had a true faith in the existence of a spiritual world, and in
the existence and offices of that Holy Ghost of whom the Bible speaks and of whom he must
sometimes preach. When a minister makes his Church a mere secular establishment, which
shall gratify and even in some sense educate the people in architecture, ecclesiastical decoration,
classic music, oratory, liberal views, and polite manners--when he shall work as if the aim were
simply to crowd the house with a large select audience, who should generate the necessary
animal and mental magnetism to make all things pleasant, and whose pew rents should produce
a large financial exhibit--when he shall have even succeeded in all that, as a lyceum manager he
is splendid, but as a minister of Jesus he is despicable. The obverse fault is the use of ones
position as a spiritual teacher to gain worldly ends, whether personal or partisan. A fair use of
secular instrumentalities for the accumulation of money or fame perhaps no reasonable mind
would censure. But when a man who professes to have devoted himself to the spiritual
improvement of mankind clearly employs his place to enrich himself, he is despicable.

IV. Again: a minister may make himself disreputable BY NEGLECTING TO PREPARE HIMSELF FOR
THE PROPER DISCHARGE OF THE FUNCTIONS OF HIS OFFICE. He has to deal with the most complex
and profound questions of life and destiny; and he has to conduct these discussions not so as to
merely entertain or even satisfy the intellects of his hearers. He is an utter failure if he do not
make all those discussions profitable to their souls. A lawyer is a failure if he never carries a
case, however much he may entertain the court and the jury. The world makes rapid progress in
all science. No chemist expects a minister to be up in chemistry as he is; no political economist
expects him to be posted on all the minutiae which go to solve the great problems of civil and
social advancement. But they do expect him to know something beyond a few dry theological
propositions and a few dry jokes. They do expect him to be a worker. They work.

V. Again: there is much to be learned from what Paul teaches Timothy in connection with the
precept, Let no man despise thy youth, when he adds, BE THOU AN EXAMPLE OF THE BELIEVERS,
IN WORD, IN CONVERSATION, IN CHARITY, IN SPIRIT, IN FAITH, IN PURITY. What will save a minister
from loss of respect in his youth will keep him in honour through all his ministry.
1. If other men spoil their reputation by loose tongues and careless and corrupt speech, how
very careful of his speech must be a minister of the gospel, who is supposed to be always
holding close to his own heart and conscience and to his fellow men the realities of a
world which fleshly eyes do not behold. Nor do sensible men like canting parsons. Words
are things. To him who uses them they may be empty things, and he is despicable who
employs the divine gift of speech to scatter emptiness over the world.
2. Then the apostle holds that a ministers intercourse with society may make him
despicable. A grasping, stingy, mean minister is contemptible. And so is a minister who
allows others to cheat him just because he is a parson. He ought to know his rights and
dare maintain them. He who is not aiming to be a gentleman is not fit to be a minister.
3. The apostle instances charity also. He who preaches the gospel of love cannot be
respected if men perceive that he is not animated by a real and deep love for God, and an
earnest brotherly affection for all the race for which Christ died. And this temper must
pervade his intercourse with society.
4. The apostle next instances spiritual mindedness; which does not mean a neglect of the
things which are seen and a contempt for them, a voluntary humiliation and castigation
of ones self.
5. The apostle enjoins fidelity, entire faithfulness to every trust, faithfulness toward God and
man, faithfulness in allowing no evil to spread in the Church because it is the besetment
of his special friends. He must deal honestly in the preaching of the Word and in the
administration of the discipline of his Church. He must not be drawn from the discharge
of any duty by fear, favour, affection, reward, or the hope of reward.
6. The last thing mentioned by the apostle is purity; and no one can confine this to mere
 chastity, a perfectly apparent indispensable to the ministerial position; it must cover his
whole life. (C. F. Deems, D. D.)

TITUS 3

TIT 3:1-2
Put them in mind to be subject
Obedience to civil magistrates

I. WHO ARE TO BE UNDERSTOOD BY CIVIL RULERS. All those who are in the peaceable possession
of civil power.

II. It is the duty of subjects to obey their civil rulers.

1. The Scripture expressly enjoins this duty upon subjects.
2. The duty of submission naturally results from the relation which subjects bear to their
rulers. There would be no propriety in calling the body of the people subjects, unless they
were under obligation to obey those in the administration of government.
3. All subjects ought to obey their rulers for the sake of the public good.

III. Ministers ought to inculcate such submission to civil magistrates.

1. Preachers are expressly required to press this plain and important duty upon the people of
their charge.
2. It becomes the preachers of the gospel, in this case, to fellow the example of the inspired
teachers--John the Baptist, Christ, etc.
3. It no less belongs to the office of gospel ministers to teach men their duty towards civil
rulers than to teach them any other moral or religious duty.
4. There are some peculiar reasons why the duty of submission to civil authority should be
more especially inculcated upon the minds of subjects.
(1) Men are extremely apt to forget that they are under any moral obligation to obey the
rulers of the land.
(2) There is scarcely any duty more disagreeable to the human heart than submission to
civil government.
(3) The safety and happiness of the whole body politic more essentially depend upon
each members performing this, than any other duty. Where there is no
subordination, there can be no government; and where there is no government, there
can be no public peace nor safety.
Concluding reflections:
1. There is no ground to complain of the ministers of the gospel for inculcating political
duties.
2. There appears to be no more difficulty in determining the measure of submission to civil
government than the measure of submission to any other human authority.
3. It is extremely criminal to disobey civil rulers, and oppose the regular administration of
government.
 4. It is criminal not only to disobey and resist civil authority, but also to countenance,
cherish, and inflame a spirit of disobedience and rebellion.
5. Those in executive authority are under indispensable obligation to give rebels and traitors
a just recompense of reward. They are Gods ministers to execute wrath upon them that
do evil; and they ought not to hold the sword of justice in vain. (N. Emmons, D. D.)

The Christians loyalty to secular government

I. Its nature.
1. Subjection to the general government.
2. Obedience to the local authorities.
3. Readiness to help the government in times of emergency.
4. Carefulness in respect to the reputation of their fellow citizens.
5. Peaceful and order-loving.

II. Its reasons.

1. The spiritual change wrought upon believers.
2. Some blessed features of the source of this change.
(1) Its graciousness.
(2) Its method.
(3) Its abundance.
(4) Its justifying power.
(5) Its benefits and tendency.
Lessons:
1. The superiority of Christianity.
(1) The best thing for the State.
(2) The best thing for individuals.
(3) The best thing for the family.
2. The unmistakable evidences of the Divine origin of Christianity.
(1) In its love of man.
(2) In its legitimate effects on man and on society. (D. C. Hughes, M. A.)

The subjects duty

I. THE MANNER OF PROPOUNDING THE COUNSEL. Titus is here enjoined two things:
1. To call back into their minds an old doctrine--not what they had newly learned since their
becoming Christians, but what nature and reason had taught them long before.
2. To inculcate, or beat often upon this point.
(1) Because men generally are ambitious of liberty, unwilling, if lust or pride of heart be
listened to, to be subject to any yoke, whether of God or man; ever ready to think one
man as good as another, and with Korah to suggest that every Moses and Aaron takes
too much upon him.
(2) Because the dispersed Jews (of whom there was no small number at that time in
Crete) stood very much upon temporal privileges; as upon Abraham, the temple, the
 law, etc. And ever loath they were to stoop to the authority of the Gentiles.
(3) Because the Christians at that time, both of Jews and Gentiles, stood as much upon
spiritual privileges, not thinking it sufficient to be set free from the thraldom of
Satan, and bondage of sin, and so to be made spiritual kings unto God and the Lamb;
unless by a boundless (Christian) liberty, as they supposed, they might be at their
own hands to do as they listed.

II. The substance of the precept itself.

1. The duties required.
(1) By subjection is meant honour, reverence, and respect to the persons whom God has
set in authority over us.
(2) By obedience is meant a free voluntary readiness of mind to yield to, and to execute
whatsoever lawful command of a superior. Where there is conscience of subjection,
there will be cheerfulness in obedience.
2. The second considerable in the substance of the precept is
(1) The persons to whom these duties belong, namely, to all magistrates, which are here
distributed into two ranks, principalities, powers. By the former we understand such
who have primary and plenary power under God, and by this their proper power and
authority have an absolute command within their several dominions; such are
Caesars, kings, and chief governors in free states. The latter signifieth such as
exercise delegated authority, that is, hold from those higher powers; and such are all
inferior officers, whether in Church or State, who have no authority to act in any
public business, but what they receive from the supreme magistrate.
2. The persons from whom these dues are to be paid. This is soon decided. The persons
solvent, are all Christians in general, without any exception, but of the supreme
magistrate himself, clergy as well as laity--all who are under authority. The apostle
includes all in the word , put them in mind, that is, all inferiors. Every soul
must be subject to the higher powers. Having thus far explained the subject matter of the
apostles command,
I proceed to the observations arising out of it.
1. Christian religion destroys not government or civil authority but ratifieth and confirmeth
it.
2. The kingdom of Christ is not of this world, His authority divideth not civil inheritances,
His sceptre swalloweth not up (as did Aarons rod the others) the sceptre of worldly
monarchs. His weapons are not carnal; the keys of His kingdom are no temporal
jurisdiction.
3. One ordinance of God doth not abolish another. The laws of Christ in His Church bring
not in lawlessness into the Commonwealth; nor is God the God of order in the first, and
the Author of confusion in the latter. For one ordinance of God to destroy another would
argue want of wisdom in God, the Ordainer. The very thought thereof is blasphemous.
Nay, on the contrary, for the Churchs sake (which He loveth) He keepeth order, and
maintains government in commonwealths, that His Church, whilst it is agathering in the
world, might find safe harbour therein; that this dove of Christ might have a place where
to set without danger the sole of her foot. (John Cleaver, M. A.)

Ministers remembrancers
1. The scope of the ministry is to put men in mind, and keep in them the remembrance of
 every Christian duty. Thus, ministers may be called the Lords remembrancers, not only
for putting the Lord in mind of His covenant towards His people, and of the peoples
wants, but also that they must not be silent, but restless in whetting the doctrine of God,
legal and evangelical upon the people, and so be ever putting them in mind of their
covenant and duty unto God. Paul acknowledged himself such a remembrancer (Rom
15:15).
2. None is so far instructed, but is wanting much in knowledge, and much more in the
cheerful practice of that which he knoweth; and therefore every one hath need of
quickening and stirring up.
3. None are so strong but they stand in need of this confirmation, as well as the former
quickening, neither can any caution or any admonition be too much in things of such
moment.
4. No mans memory is so sound, but as out of a leaking vessel good things are ever running
out; and when such things are slipt away, they had need be renewed and recalled again.
(1) Ministers must not desist from teaching and exhorting, as many that think a little
enough; nor discouraged when people forget their wholesome doctrine; but
encourage themselves in their duty, which is to keep in mens memories the
mindfulness of their duties.
(2) When they come to teach, they may not seek out vain and strange speculations,
which were never heard of before, but teach plain things, yea, and deep mysteries in
plain manner, as such who respect the weakness both of the apprehension and
memory of their hearers.
(3) An wholesome thing it is to teach the same things often, whereby things delivered
are recalled into the memory. Curious men cannot abide repetitions, nor hear
common things, notwithstanding these be excellent helps of memory, which is the
cause of such gross and everywhere palpable ignorance in the most familiar
principles of religion. But the wisdom of godly teachers will be not too much to yield
unto the niceness of their hearers; nor to fear to do that which is the safest for them,
as Paul speaketh; which if it be, let it be to us what it will or can, it will be our part
that by our practice they may find the profit. We learn hence, also, what it is that
should profess and take up the memories of Christians, namely, those lessons of
Christianity which they hear in the ministry.
For
1. The commandment must be bound up upon our hearts, and we ought to make our
memories the statute book of our souls, and by diligent meditation, chain this book unto
ourselves (Pro 4:21).
2. Herein standeth the sanctity of the memory, partly by retaining the rules of life, and
partly in presenting and offering them unto the mind upon occasion of practice, both to
direct and urge the conscience to obedience. Thus David hid the Word in his heart, the
blessed fruit of which was that he did not sin against God; and indeed holy memory
preserveth the holiness of the whole man.
3. Forgetfulness of the Word is everywhere in the Scriptures taxed as a grievous and hateful
sin: Be not forgetful hearers, deceiving your own selves, saith James; Have you
forgotten how I fed so many thousand, etc., saith Christ to the disciples; and the author
to the Hebrews, Have ye forgotten the exhortation? (T. Taylor, D. D.)

Subjection to civil rulers

 I. Public authority presupposed.

II. SUBJECTION AND OBEDIENCE ENJOINED. Put them in mind to obey magistrates, to be ready
to every good work--intimating to us that we must show our obedience by our ready compliance
in good works; for if the magistrate command what is evil, there is no obligation to perform it,
because nothing can oblige us to do evil. But what if the thing commanded be neither good nor
evil, but of an indifferent nature; what must we do in that case? Why then we must undoubtedly
obey it; for otherwise there will be nothing left wherein the magistrate may use his power. What
is good or evil in itself must be done or avoided for Gods sake. What is not so in itself, but only
in regard of the end for which it is enacted, being judged so by the magistrate for the good of the
community, this must be observed, both for Gods sake and his too, because God requires our
obedience to Him in these things, But what then becomes of our liberty, if another must judge
for us? It is where it was before; we must obey, and yet we are as free as Christ hath made us;
nay, I doubt not to add, we are most Christs freemen when we duly obey our governors just
laws; for seeing Christ hath commanded us to be subject not only for wrath, but for conscience
sake, that so we may avoid the guilt of sin, that obedience which keeps us from sin (which is the
only vassalage of a Christian) can by no means infringe, but does rather advance our Christian
liberty.

III. THE DUTY OF PASTORS AND TEACHERS INCULCATED. Put them in mind, admonish them
often of it, and bring it to their remembrance, as St. Peter does twice together in another case
(2Pe 1:12-13).
1. Let us consider that obedience to magistrates is a prime duty of piety and religion,
wherein the honour and authority of God are particularly concerned; not only because
He requires it by manifold precepts, but because magistrates are His officers and
ministers, by whom He governs the world and administers His providence towards men,
and to whom He has given part of His own power for that purpose.
2. The exigence of our civil affairs, and the preservation of the public does exact this duty
from us. For the execution of justice between man and man, the safe and quiet
enjoyment of Gods blessings, and the welfare and peace of the whole community, are
extremely concerned and advanced by it.
3. Obedience to our governors is founded on the highest equity and reason; for day by day
we receive invaluable benefits by the influence of their government and conduct;
protection of our lives and estates, of our privileges, properties, and religion; secure
possession of the gifts of God, and liberty to increase our substance by trade and traffic,
and to eat the fruit of our labour, etc.
4. Obedience to our governors is a duty incumbent on us in point of ingenuity and gratitude.
For in preserving the peace and prosperity of the nation, they do not only preserve ours,
but for our advantage also they undergo many cares and troubles, great toil and labour,
attending continually for this very thing (Rom 13:6).
5. No man can disobey his governors without breaking the most sacred laws of justice and
honesty; without downright perjury towards God, and perfidiousness towards man.
(Henry Dove, D. D.)

Duty

I. In relation to CIVIL GOVERNMENT.

1. Mans social tendencies indicate it.
2. Mans social exigencies indicate it.
 II. In relation to GENERAL SOCIETY.
1. Usefulness.
2. Charitableness.
3. Courteousness

III. In relation to our MORAL SELF. It is a duty which every man owes to himself, to remember
all the wrong of his past life
1. That he may be charitable towards others.
2. That he may be stimulated to efforts of self-improvement.
3. That he may adore the forbearance of God in His past dealings.
4. That he may devoutly appreciate the morally redemptive agency of Christ.
5. That he may realise the necessity of seeking the moral restoration of others.
Lessons:
1. The possibility of the moral improvement of souls.
2. The obligation to the moral improvement of souls. (D. Thomas, D. D.)

The authority of law

I. LAW IS OF GOD. Therefore godly men are obedient to human laws, when not inconsistent
with the dictates of conscience, as being ordinances of God.

II. AUTHORITY IS DERIVED FROM GOD. Therefore righteous lawgivers and just judges are to be
esteemed as Gods gifts to a nation.

III. OBEDIENCE TO LAW AN ESSENTIAL PREPARATION FOR GOOD WORKS. No amount of religious
profession, and no degree of activity in the performance of Christian duties, can compensate for
the neglect of social duties or disregard of the claims of citizenship. (F. Wagstaff.)

The Christian citizen

1. Individual excellence is what makes national strength. St. Paul tells Titus that he must
preach personal purity, obedience, and peace to all the citizens around him.
2. Charity to others is best promoted by an honest consideration of what we are ourselves.
No man, who is conscientious, can fail to remember many a mean act he has during his
life committed.
3. The apostle tells Titus that he will make the better citizen the oftener he recalls to mind
how much he owes, and must forever owe, to sovereign grace, as a child of God and an
heir of heaven. People nowadays are excessively diffident in attributing their successes or
their virtues to their piety. Yet now and then the world will find it out for itself.
Havelocks men in campaigns wrote their record by their prayers as well as by their
prowess.
4. The apostle adds a lesson for Titus about his preaching, which every Christian, trying to
instruct others, might lay well to heart; namely, that the best of all teaching in truth is
the teaching of a true life. He tries to lead him away from mere formulas, and force him
to deal with real things in a real way for greatest good. After the first phase of Christian
life, remarks Merle dAubigne, in which a man thinks only of Christ, there usually
 ensues a second, when the Christian will not voluntarily worship with assemblies
opposed to his personal convictions. That is a gentle way of saying that, after a new
convert cools a little in piety, he takes a time of becoming denominational and
belligerent. Perhaps the Apostle Paul imagined Titus was going to do that, and so told
him he had better not. If there be any truth in the line, The child is father of the man, it
is manifest most plainly in religious life. The young believer perpetuates himself in the
old. Maurice, son of William the Silent, at the age of seventeen, took for his device a
fallen oak, with a young sapling springing from its root; to this he gave the motto,
Tandem fit surculus arbor, The sapling will by and by become a tree. It seems very
trite to write all that out soberly; but really it is a thing most unfortunately forgotten. (C.
S. Robinson, D. D.)

Civil duties
The rule of Rome, which then lay upon all those lands in which the gospel was being preached,
was a rule which rested on the sword. Everywhere ancient nations had been subjugated,
venerable thrones had been overturned, the freedom of commonwealths, jealous of their
independence, had been ruthlessly suppressed; and, although it was the policy of Rome to leave
the old forms of administration untouched wherever possible, it was of course as impossible to
conceal from the conquered peoples the degrading tokens of their subjection, as it is for us to do
so in our Indian Empire. Roman troops sentinelled the palaces where Roman proconsuls sat in
the seats of dethroned kings; Roman judges administered the law; writs ran in the Roman
tongue; oaths were sworn to the Roman Caesar; taxes were paid in Roman coin. The military
power which imposed such subjection upon haughty and once mighty nations was at the best a
heavy yoke. The imperial laws were on the whole just, but they were stern and could be
mercilessly enforced. Nor were the imperial courts above the imputation of corruption. The
imposts were very heavy. Provincial governors were usually rapacious. The provincial revenues
were drained off to feed the monstrous dissipation of the capital. For the most part, therefore,
the provinces groaned beneath a burden which the strongest of them was unable to shake off,
but which was enough to goad the most passive into turbulence. It was into a society thus
honeycombed with political disaffection, and ready at every point to burst into revolt, that
Christianity entered with its new conceptions of human dignity and spiritual freedom. Its
entrance could not fail to add to the ferment. It quickened in mens minds that sense of injustice
which oppression breeds. It deepened their irritation at the insolence and wrong doing of the
dominant race. It produced a longing for the happier era when the kingdom of God, which they
had received into their hearts, should be also a kingdom of social equity and brotherhood. Hence
it became an urgent duty with the leaders of the young society to warn their converts against
political restlessness. Do as they might, the Christians could hardly hope, under a government
like Neros, to escape suspicion. They were pretty certain to be reckoned among the dangerous
forces in a community which heaved with discontent. But to do anything to encourage such
suspicion, or afford the authorities a pretext for repression, would have been foolish as well as
wrong; for it would have compromised the gospel at its outset by mixing it up in matters with
which the gospel has nothing directly to do. Indirectly, no doubt, the new faith was sure to affect
in the long run political affairs, as it affects every province of human life. No community of brave
men who are animated by the lessons of Christianity will always sit still, contented in a condition
of vassalage. The gospel has proved herself the mother of freedom. The most resolute and
successful resistance that has ever been offered to arbitrary power has been offered by men
whom the truth had made free, and who carried their Bible beneath the same belt to which they
buckled their sword. But personal and political liberty is a secondary effect of the gospel, after it
has penetrated the structure of society and has had time to reform nations on its own lines. For
the individual convert in the age of Paul to revolt against the emperor or to run away from his
master, would have been to misrepresent his faith to his contemporaries. The question at what
time or in what way a Christian state is justified in deposing its tyrant, in order to organise itself
as a free commonwealth, is a question which, as it concerns the Christian community and not
the individual merely, so it can only arise under a different condition of things altogether. What
the gospel enjoins upon private citizens, so long as governments stand and a successful
resistance by the people at large is out of the question, is--submission. They are to discern
underlying all authority, so long as it is legitimate, a Divine ordinance, and to render such
obedience as is due to the magistrate within his proper sphere, not merely through dread of
consequences, but still more for the sake of a good conscience towards God. (J. O. Dykes, D. D.)

Christians should be taught good citizenship

the schools should teach the children that their first duty and highest privilege is to become
good citizens; and a good citizen, be he cobbler or manufacturer, tailor or senator, upholsterer
or cabinet officer, will never condescend to become an incompetent or unworthy member of the
community. Were all the boys and girls to leave school fully imbued with this knowledge, the
country would be safe; the political firmament would be sustained upon shoulders firmer than
those of Atlas, and its stars would shine with ever-increasing number and brilliancy. The third
and highest form of spiritual power is moral and religious. Give me leave simply to state my
belief that the only solid basis for an enduring nation is the Rock of Ages. Any other foundation
is unstable and insecure as the sands of the seashore. Let the tower be built in obedience to
Gods laws, and it will reach unto heaven, the children of men will reunite in permanent
harmony, science and religion will coincide, and the one universal speech will be of Gods Word
written on the sun, moon, and stars, on the solid earth itself, and in the gospel. (Professor B.
Pierce.)

Honouring authority
It was held in the olden time, but is not now, that authority came from God to the king, and
then descended, in the form of law, from the king to the people. We have turned that theory
bottom side up, although there are texts of Scripture which run that way. Now we find no
difficulty in this land, since we are republicans, in jumping those texts. Honour the king,
meant honour the king; but we say, Yes, honour authority; and the king represents authority.
So we bridge the difficulties without much trouble. When the people have committed their
interests to the hands of individuals, they are justly jealous, because they have seen that human
nature is fragile timber, like the slender supports of a bridge over which too much must not go,
or it will break down under the pressure; properly, there is a wise watchfulness of those who are
empowered to execute the law, and to represent, in the various spheres of magistracy, from the
lowest to the highest, the will and interests of a great people; but the untaught and unbalanced
way in which men exercise this proper watchfulness leads--somewhat in connection with the
other things of which I have spoken--to what amounts to almost a universal suspicion. If there is
one corrupt judge on the bench, ten judges suffer. If there is one bad senator, the whole senate
suffers. If there are a score of purchaseable legislators, then the whole legislature suffers. There
is no discrimination made in that matter. Our people have come to look upon those who are
entrusted with power as being suspicious persons. The way men get that power rather tempts to
this injustice. The rude and mischievous ways of partisans tend to inimical feeling in this same
sphere. Men and brethren, do you ever reflect that he that hauls down a magistrate, except
where there is absolute and assignable evidence of corruption; that he that deteriorates the
authority of a judge; that he that takes from the responsibility and respectability of the
representatives of the people, or of the members of the general government, or of governors;
that he that makes an assault upon them which shall lower the respect and confidence of the
community for them, is striking at the whole system of law and government? Worse than that, it
is a blow aimed at the faith of whole classes of men in virtue, in patriotism, and in integrity. A
class of men has grown up--and is growing up continually, with the spectacle before them, on
every side, of rude and unjust criticisms and depreciations--who say that everybody is selfish,
and that nobody but illusionists suppose that there is any such thing as a disinterested service of
ones country. I am ashamed to see so many young men growing up with the feeling that
heroism of patriotism is unknown except as a poetic adornment, or a mere spangle on the dress
of pretentious patriots. (H. W. Beecher.)

The Christian citizen

The civic virtues planted and fostered by Christianity are a theme interesting and profitable
for study. One of the credentials of its Divine origin is its usefulness for this world. Finding
mankind individually and socially disordered, and full of painful suffering in consequence, it is
an antiseptic, arresting deadly processes, a balm, full of gentle healing, and a tonic which
strengthens every manly purpose, and enters integrally into all true life of the state. It first
purifies and exalts, then it directs, though using only moral forces.

I. CHRISTIANS MUST BE LOYAL SUBJECTS TO GOVERNMENT, READY FOR EVERY GOOD WORK. They
must be often reminded of the obedience due to principalities, powers, and magistrates. The
essential excellence and authority of human law can best be understood and appreciated by
those who know the worth and heed the claims of the Divine. They know that the fabric of
society is in some true sense a Divine institution. But, you say, government is corrupt, and God
cannot be the author of political corruption. Very true, but the whole idea and framework of
government is not corrupt. There is a sum of truth underlying the simple fact of government
which is entitled to respect. Abuses should be keenly recognised, but remedies should be sought
for them not by angry assault or disgusted contempt or sullen neglect. In healing the body
politic, the laws of life must be respected, and employed as patiently and intelligently as when
the physical body is to be healed. The practical side of Christianity in such teaching is specially
timely and important today. Monetary values, domestic peace and security, time-honoured
institutions, received ideas and principles, are assailed by influences and methods before which
the wise, the good, and the strong well may stand somewhat in dread, if not in awe. What shall
save the fairest portions of earth from such refluent waves of barbarism? The gospel is the only
complete remedy. Bayonets and grapeshot may quell a temporary demonstration; but the only
effectual cure is in that respect for government which Paul learned of Jesus Christ, and which
Christian experience alone can fully understand. Then faithful reconstruction is possible by
methods constructive, not destructive, in a spirit reverent to the essential dignity and claims of
government. The Christian is not unmindful of the ills of the world, nor is he careless about their
remedy. He is a man of affairs. He neither ignores nor scorns nor idly dreams about the ravages
of sin wherever manifest. He deliberately and boldly grapples with them, but he uses methods
which respect the laws of life and healing, laws written in the nature of things and the will of
God. He knows meekness is compatible with manliness. The meek man thrusts no one aside,
frowns not upon the humblest, but lives in abiding consciousness of the wants, powers, and
claims of others. When this is the spirit of the world, there will be no more riots, forcible levies,
assassinations; and it is only by cultivating this and kindred virtue, in the spirit of the gospel,
that the worlds peace will be secured.

II. WHAT ARE THE MOTIVES AND CONSIDERATIONS UPON WHICH THE APOSTLE RESTS THESE
URGENT INSTRUCTIONS? Not, as we might have expected, because such walk and conversation
were useful and becoming, but he points (Tit 3:3-7) to the sad degradation of their own past
lives, full of the opposites of all Christian virtues--foolishness, disobedience, lustful pleasures,
malice, envy, and hatreds. From these they have just escaped; they must pity the moral ruin
which stains and disables those yet blinded. He adduces a yet stronger consideration--their
difference is all a pure gift, through the kindness and love of God our Saviour. Out of such
experience, all the more because it is exalted and refined, Paul admonishes to the most practical
and assiduous performance of Christian duty under the general name of good works. In these
instructions to Titus, Paul was in full sympathy with the gospel in our Lords time, in all time.
Let us note the practical workings of Christianity for the individual and the state.
1. Christianity is the only source and safeguard of lasting patriotism. Patriotism is more than
aroused sensibility, or quickened emotions, however worthy. There must be loyalty to
principles, and those principles take root in the teachings of Him who valued humanity
not by its degradation, but by its possibilities, who revealed the law of self-sacrifice, and
who enforced all his precepts by a corresponding life of voluntary humiliation and
unfailing service.
2. Organised and efficient philanthropy is unknown apart from Christianity. Man is not by
nature wholly regardless of the sufferings and wants of his fellow men; but sinful
practices soon blunt and disable humane promptings.
3. Christianity promotes harmony, and the best conditions of growth in society and the
state. Intelligence is also an incident to the prevalence of the gospel; and before it, the
dark vagaries of demagogues and fanatics appear in their repulsive deformity. Patience
and forbearance with those who oppose themselves are essential conditions of
prosperous life in all circles from the neighbourhood to the republic. These virtues are
permanently active only when inspired by Christian benevolence. Charity suffereth long
and is kind. In short, Christian doctrines and institutions are the foundation of all
public utilities and perpetuity. (Monday Club Sermons.)

Ready to every good work

Christian duty

I. Every Christian must make account with himself that every Christian duty belongs to Him.
1. This doctrine first teacheth us to learn the rule of every good work, legal or evangelical.
Content not thyself that thou canst say the commandments, nor if thou canst say that
thou hast kept the whole letter of the law from thy youth; but study the whole Scripture,
which is an exposition and large commentary of those ten words; hear it, read it
diligently, meditate upon it, apply it to thy heart and life, else knowest thou not how to
begin any good work.
2. If every good work belong to every Christian then may not men post over the matter to the
minister. The common conceit is, that the clergy should be holy, hospitable, and so
qualified as we have heard in the first chapter; but for common men and unlearned it
will be acceptable enough if they be almost Christians, that is, as good as never a whir;
whereas the Lord bindeth upon every Christian, of what condition soever, the practice of
every good work which is offered him within the compass of his calling.
3. If a Christian must employ himself in every good work, then must men so cast and
contrive their courses, and neither duties of piety hinder the duties of their calling, nor
these stand in the way of the other. And he that hath the heart of the wise to know time
and judgment, forecasteth both wisely, and knoweth one of these to be subordinate, but
not opposite unto the other. Hence must Christians forecast, and remember the Sabbath
beforehand, and so order and husband their times and seasons, that there may be place
and time and opportunity for every good work in the weekday, and especially for the best
works, whether public exercises of religion or private prayers and exercises in the family.

II. That every Christian ought to keep in himself a fitness and readiness to every good work is
plain in the Scriptures. For
1. In duties of piety, we are enjoined not only to come to the house of God, but to take heed
to our feet, and to wash our hands in innocency before we compass the altar, and first to
sanctify ourselves before God and reconcile ourselves to men, and then bring our gift. If
we preach, we must do it readily, and of a ready mind, and then we have reward. If you
hear, you must be wise to hear, and ready to hear, rather than to offer a sacrifice of fools.
2. In performance of duties of love and mercy unto men, we are called to readiness in
distributing (1Ti 6:18), and mindfulness to distribute (Heb 13:16).
3. In private duties, when God giveth us peace and opportunity, we must serve Him with
cheerfulness and good hearts (De 28:47).
4. In private injuries, we must be ready to receive, yea, to offer reconciliation, and to forgive,
which is another good work, and so in the rest. Reasons
1. We herein become like unto God, whose nature is to accommodate Himself to our good;
whose readiness to give bountifully and forgive freely is hereby shadowed.
2. Hereby we also beautify, and as it were gild our duties, when they come off without
delays, without grudging, murmuring, or heaviness, but am from men inured to well-
doing.
3. Hereby we may lay hold of Christian consolation, in that this ready and willing mind is
accepted, where often power of doing good is wanting, and indeed the regenerate often
want power and ability unto good, but to want will and desire is dangerous.

III. Some rules of practice for the better setting us forward in this duty.
1. Get into thy soul the conscience of this commandment, accounting it worthy of all thine
obedience, being so often urged in the Scriptures, and made in the end of the former
chapter, the end of Christs purchasing of us. This reason drawn from the fear of God
prevailed so far with Job, that thence he was moved to use mercifulness to all sorts of
men; for Gods punishment was fearful unto me, and I could not escape His highness.
2. Take every opportunity of well-doing while it is offered, for else the opportunity may be
cut off from thee, or thou from it. This is the apostles rule, While we have time do good
unto all (Gal 6:10), that is, take the present occasion of doing all the good thou canst.
(1) In regard of thyself, perform the principal and main duty, know the day of thy
visitation; slack not this thy term time, but get the oil of faith, knowledge of God, and
obedience to His Word, that thy lamp may ever be shining to the glorifying of the
Father which is in heaven; in one word, forget not while thou hast time to give all
diligence to make thine election sure.
(2) In regard of others, if now thou canst do them good in soul or body, delay it not. Say
not unto thy neighbour, go, and come again tomorrow, and I will give thee, if now
thou hast it (Pro 3:28); and what knoweth any man, whether this may be the last
day wherein he can do good to himself or others?
3. Go yet one step further, to seek and watch occasions of doing good, and be glad when thou
hast obtained them, that so thou mayest ever be furthering thy reckoning. We read of the
patriarchs, Abraham and Lot, how they sat at their doors watching to entertain
strangers, that they espied them afar off, ran out to meet them, and most earnestly
entreated them to abide and refresh themselves; show thyself herein the son of Abraham.
(T. Taylor, D. D.)

Christian usefulness
 I. THE COURSE SPECIFIED. Every good work. Every department of religion may be so
denominated, repentance, faith, restitution, obedience, prayer, praise.
1. There is the work of mercy to the bodies of our fellow men. Our fires will burn brighter,
our clothes be warmer, our food sweeter, our slumbers more refreshing, if we tread in
the steps of the blessed Jesus, who went about doing good.
2. There is the good work of compassion to the souls of our fellow men. How many are
ignorant and out of the way. What can we do to win souls to Christ?
3. There is the good work of affection and kindness to the household of faith.

II. The direction given.

1. The qualification, Be ready.
(1) That we have the disposition. Naturally, we have not the disposition. But the grace of
God always imparts it. If the heart be good, then we shall have dispositions of
goodness.
(2) That we do good cheerfully. That it is not our burden. Not a sacrifice. Not a painful,
but easy yoke.
(3) It is to do good promptly. To be ready. To be at the call. Everything nearly depends
upon being in season.
(4) Includes perseverance. Never to wish to cease, till the Saviour says it is enough.
2. The extent of the direction. Be ready to every good work. As you have ability and
opportunity.
3. The motives which should influence us.
(1) Our religion is emphatically one of goodness. It allows of nothing malignant, or
malevolent, even to enemies.
(2) Our spiritual improvement is connected with it. It is by acting that we are conformed
to Christ.
(3) Our happiness is inseparably connected with it. It is heaven on earth. The joy of
angels, felt and realised by man.
(4) Our future amount of glory is connected with it. We are to be judged by our work,
not by our faith, gifts, etc.
Application
1. Urge on the unregenerate the work of repentance.
2. Urge believers to be ready, etc. (J. Burns, D. D.)

To the active Christian

I. The course of action enjoined.

1. Good works to the bodies of others.
2. Good works to the souls of others.
3. Good works to the Christian Church.

II. The qualifications supposed.

1. Cheerfulness.
2. Promptitude.
3. Perseverance.
 4. Catholicity.

III. The motives.

1. The genius of our religion.
2. The example of Christ.
3. Personal improvement.
4. Future reward of grace. (G. Brooks.)

Readiness to good works explained and recommended

I. WHAT THIS ADVICE IMPLIES. To be ready is to be prepared, by laying a proper foundation

in ourselves for doing good works. And this must be by the attainment of Divine knowledge and
grace.
1. Knowledge is first necessary. Ignorance unfits and hinders many from doing good works.
They know not the nature of good works, their necessity, that without them faith is
dead, their utility, amiable character, the will of God on this subject, nor how they may
perform their duty in this respect.
2. By the attainment of grace (2Co 9:8), pardoning grace; a consciousness of guilt burdening
and discouraging the mind, and hindering good works; renewing grace; only a good tree
bringeth forth good fruit; strengthening grace; enabling us to break, or shake off, the
fetters of sin, which incapacitate us to do the will of God.

II. THE IMPORTANCE OF BEING THUS READY. The glory of God is herein greatly concerned (Mat
5:16; Joh 15:8; Php 1:11). God is glorified by our holy tempers and heavenly affections, but
especially by our substantial, good, and useful works. Great credit and honour is thus brought to
the gospel. These things are profitable to men, by lessening their miseries, or preventing or
enabling them to obtain happiness. Our own good is involved herein. It is an evidence of our
sincerity, and of the genuineness of our religion, to ourselves and others; an evidence of our
repentance, faith, hope, love, our justification, regeneration, and growth in grace. Our own peace
of mind, as well as our religious character, is involved in this point. It is the means of exercising
our grace and gifts, and thereby retaining them (Mat 13:12; Joh 15:2).

III. THE MEANS TO BE USED IN ORDER THAT THIS ADVICE MAY BE COMPLIED WITH. The Word of
God is the chief means of knowledge and of grace, whereby we may have the preparation,
inclination, and ability mentioned above for every good work (2Ti 3:15-17). This must be heard,
read, searched, and diligently studied. It must also be received in faith and love, be obeyed in an
humble and submissive spirit, through the influence and succour of the Holy Spirit (2Co 9:8).
This Spirit must be sought in sincere, fervent, and importunate prayer, without which we shall
not possess either the right disposition, or sufficient ability to do good works. Christian
fellowship is a further means. We must exhort one another daily (Heb 10:25), and take
example from such as appear, or have appeared, eminent in usefulness. (J. Benson.)

To speak evil of no man

On evil speaking

I. There are several, reasons for which Christians ought to be exhorted to refrain from evil
speaking.
1. It is not only a mean and shameful, but a pernicious fault; it produces much harm in
 society, and is a cause why many live hateful and hating one another, and die in the same
unfriendly disposition.
2. It is a common and widespread fault, and few, very few, are entirely free from it. It is not
confined to wicked and profane persons; it is to be found in some measure even in those
who have their virtues, their good and useful, and amiable qualities and
accomplishments, who live soberly and honestly, who love their friends and are active to
serve and oblige them, who are not uncharitable to the poor, who have a sense of
religion, and worship God both in public and in private.
3. They who are addicted to it, either seldom reflect upon its odious nature, or are not
sensible when and how often they thus offend, or have several plausible though vain
excuses to justify themselves.

II. Evil speaking consists in spreading reports to the disadvantage of our neighbour; and of
this fault there are three distinct kinds or degrees.
1. The worst kind of it is to spread lies of our own invention concerning others.
2. The next is to report things to their disadvantage, of the truth of which we are not
sufficiently assured.
3. The lowest degree is to say of them that evil which we know to be true.

III. There is no occasion to prove and expose the folly and dishonesty of the two former
kinds. It would be losing time and words. I shall, therefore, chiefly discourse of the latter, and
SHOW HOW BLAMABLE EVEN THIS IS FOR THE MOST PART.
1. We should not be too forward to publish the faults of others, because it is no sufficient
excuse for us, that what we say is true, and that they against whom we speak deserve
such usage.
2. Another argument against censoriousness is contained in this plain precept of the gospel-
-Whatsoever ye would that men should do unto you, do ye so unto them.
3. We should not accustom ourselves to discourse about the faults of our neighbour, because
it may betray us by degrees into a worse kind of evil speaking.
4. We should not be forward to expose the faults of others, because by so doing we may
bring upon them a punishment too heavy for the offence.
5. We should be cautious how we censure others, because we may misrepresent them, and
yet say nothing of them that is not true.
6. To disclose the faults and indiscretions of others is often very pernicious to society, raises
infinite variances amongst men, and tends to destroy the slender remains of love and
charity which subsist in the Christian world.
7. Since for the most part we cannot discern the exact nature and degree of other mens
faults, we may easily think too hardly and judge too severely of them. Their faults, when
we know not the circumstances attending them, are like objects seen by us at a great
distance, or at twilight: we see them neither in shape, nor in size or colour, such as they
really are.
8. That we may restrain ourselves from talking of the faults of others, we should also
consider that such discourse is produced by bad causes, and proceeds from a corrupted
heart; and that all good and wise persons who hear us will judge of us accordingly.
Speech is the child of thought; and a child it is which greatly resembles its parent. When
the discourse is censorious and malicious, the mind which conceives it is no better.
9. Besides, this is an offence which seldom escapes correction. If human laws cannot
chastise it, except in some few cases, the persons who are ridiculed or censured will fully
 supply that defect. 10. Lastly, we should be cautious not to give way to this inclination,
because if we be once accustomed to it there is no probability that we shall ever leave it
off. Of all bad habits, those of the tongue are, perhaps, the hardest to be cured. The
reason is this: We deceive ourselves in thinking that words can do little or no hurt, and
that the guilt of them is inconsiderably small, and consequently we speak at random
what comes uppermost. (J. Jortin, D. D.)

Evil speaking

I. THE NATURE OF THIS VICE. It consists in saying things of others which tend to their
disparagement and reproach, to the taking away or lessening of their reputation and good name;
and this whether the things said be true or not. If they be false, and we know it, then it is
downright calumny; and if we do not know it, but take it upon the report of others, it is,
however, a slander; and so much the more injurious because really ground less and undeserved.
If the thing be true, and we know it to be so, yet it is a defamation, and tends to the prejudice of
our neighbours reputation; and it is a fault to say the evil of others which is true, unless there be
some good reason for it; besides, it is contrary to that charity and goodness which Christianity
requires, to divulge the faults of others, though they be really guilty of them, without necessity or
some other very good reason for it. Again, it is evil speaking, and the vice condemned in the text,
whether we be the first authors of an ill-report or relate it from others; because the man that is
evil spoken of is equally defamed either way. Again, whether we speak evil of a man to his face,
or behind his back: the former way indeed seems to be the more generous, but yet is a great
fault, and that which we call reviling: the latter is more mean and base, and that which we
properly call slander, or backbiting. And lastly, whether it be done directly and in express terms,
or more obscurely and by way of oblique insinuation; whether by way of downright reproach, or
with some crafty preface of condemnation; for so it have the effect to defame, the manner of
address does not much alter the case: the one may be more dexterous, but is not one jot less
faulty.

II. THE EXTENT OF THIS PROHIBITION. In what cases, by the general rules of Scripture and right
reason, are we warranted to say the evil of others that is true?
1. It is not only lawful, but very commendable, and often our duty, to do this in order to the
probable amendment of the person of whom evil is spoken. But then we must take care
that this be done out of kindness, and that nothing of our own passion be mingled with
it; and that under pretence of reproving and reforming men we do not reproach and
revile them, and tell them of their faults in such a manner as if we did it to show our
authority rather than our charity.
2. This likewise is not only lawful, but our duty, when we are legally called to bear witness
concerning the fault and crime of another.
3. It is lawful to publish the faults of others in our own necessary defence and vindication.
4. This also is lawful for caution and warning to a third person that is in danger to be
infected by the company, or ill example of another; or may be greatly prejudiced by
reposing too much confidence in him, having no knowledge or suspicion of his bad
qualities: but even in this case we ought to take great care that the in character we give of
any man be spread no farther than is necessary to the good end we designed in it.

III. THE EVIL OF THIS PRACTICE, both in the causes and the consequences of it.
1. We will consider the causes of it. And it commonly springs from one or more of these evil
roots.
 (1) One of the deepest and most common causes of evil speaking is ill nature and cruelty
of disposition: and by a general mistake ill nature passeth for wit, as cunning doth for
wisdom; though in truth they are nothing akin to one another, but as far distant as
vice and virtue. And there is no greater evidence of the bad temper of mankind than
the general proneness of men to this vice.
(2) Another cause of the commonness of this vice is, that many are so bad themselves in
one kind or other. For to think and speak ill of others is not only a bad thing, but a
sign of a bad man.
(3) Another source of this vice is malice and revenge. When men are in heat and passion
they do not consider what is true, but what is spiteful and mischievous, and speak
evil of others in revenge of some injury which they have received from them; and
when they are blinded by their passions, they lay about them madly and at a venture,
not much caring whether the evil they speak be true or not.
(4) Another cause of evil speaking is envy. Men look with an evil eye upon the good that
is in others, and think that their reputation obscures them, and that their
commendable qualities do stand in their light; and therefore they do what they can to
cast a cloud over them, that the bright shining of their virtues may not scorch them.
(5) Another cause of evil speaking is impertinence and curiosity; an itch of talking and
meddling in the affairs of other men, or any bad thing that is talked of in good
company.
(6) Men often do this out of wantonness and for diversion. But what can be more
barbarous, next to sporting with a mans life, than to play with his honour and
reputation?
2. The ordinary, but very pernicious consequences and effects of it, both to others and to
ourselves.
(1) To others; the parties I mean that are slandered. To them it is certainly a great injury,
and commonly a high provocation, but always matter of no small grief and trouble to
them.
(2) The consequences of this vice are as bad or worse to ourselves. Whoever is wont to
speak evil of others gives a bad character of himself, even to those whom he desires
to please, who, if they be wise enough, will conclude that he speaks of them to others,
as he does of others to them. But there is an infinitely greater danger hanging over us
from God. If we allow ourselves in this evil practice, all our religion is good for
nothing.

IV. Some further arguments and considerations to take men off from this vice.
1. That the use of speech is a peculiar prerogative of man above other creatures, and
bestowed upon him for some excellent end and purpose; that by this faculty we might
communicate our thoughts more easily to one another, and consult together for our
mutual comfort and benefit, not to enable us to be hurtful and injurious, but helpful and
beneficial to one another.
2. Consider how cheap a kindness it is to speak well, at least not to speak ill of anybody. A
good word is an easy obligation, but not to speak ill requites only our silence, which costs
us nothing.
3. Consider that no quality doth ordinarily recommend one more to the favour and goodwill
of men, than to be free from this vice.
4. Let every man lay his hand upon his heart, and consider how himself is apt to be affected
with this usage.
 5. When you are going to speak reproachfully of others, consider whether you do not lie
open to just reproach in the same, or some other kind. Therefore give no occasion, no
example of this barbarous usage of one another.
6. Consider that it is in many cases as great a charity to conceal the evil you hear and know
of others, as if you relieved them in a great necessity. And we think him a hard-hearted
man that will not bestow a small alms upon one in great want.

V. Some rules and directions for the prevention and cure of this great evil.
1. Never say any evil of any man, but what you certainly know.
2. Before you speak evil of any man consider whether he hath not obliged you by some real
kindness, and then it is a bad return to speak ill of him who hath done us good.
3. Let us accustom ourselves to pity the faults of men, and to be truly sorry for them, and
then we shall take no pleasure in publishing them.
4. Whenever we hear any man evil spoken of, if we know any good of him let us say that.
5. That you may speak evil of any, do not delight to hear ill of them.
6. Let every man mind himself, and his own duty and concernment. Do but endeavour in
good earnest to mend thyself, and it will be work enough for one man, and leave thee but
little time to talk of others.
7. Lastly, let us set a watch before the door of our lips, and not speak but upon
consideration; I do not mean to speak finely, but fitly. Especially when thou speakest of
others, consider of whom and what thou art going to speak: use great caution and
circumspection in this matter: look well about thee; on every side of the thing, and on
every person in the company, before thy words slip from thee, which when they are once
out of thy lips are forever out of thy power. (Archbishop Tillotson.)

Detraction

I. Consider THAT RASH AND INCONSIDERATE CENSURES ARE INCONSISTENT WITH THE JUSTICE
WHICH YOU OWE TO YOUR BRETHREN. The Author of our nature hath wisely ordained that
approbation should follow virtue as its natural reward. This the virtuous are allowed to propose
to themselves as an inferior motive of conduct; and this they expect as what belongs to them of
right. The esteem which a man hath merited by his integrity and usefulness may be considered
as a property of which he cannot innocently be deprived; and the extent of the injury done by
detraction, is proportioned to the value of the possession which it invades. Now, what interest is
dearer to the ingenuous than the preservation of their good name? You detest the villain who
robs the industrious of their well-earned store; you abhor the oppressor who plunders the
innocent and the deserving of the means of their support; yet how light and trivial are such
injuries as these in comparison of the rum of their virtuous name, which, even in the midst of
poverty, would ensure them respect. Would men weigh duly the mischiefs which detraction
occasions, that pernicious humour would be less frequently indulged; for it is not always from
malice and cruelty of nature that detraction proceeds: it arises, often, from an inconsiderate
gaiety of mind, and means not to ruin the character which it delights to expose. The effects of
such conduct are not, perhaps, obvious, because they are not immediate; but they are not, on
this account, the less certain, or the less direful. With a mans reputation his usefulness and
success are closely connected; and one unguarded expression may involve a deserving family in
want and wretchedness. The only compensation which you can possibly make is to vindicate the
violated character at the expense of your own; and this is an atonement most humiliating to
yourselves, yet to the unhappy sufferer often of little avail; for many listen with avidity to the
tale of slander, who will lend to your exculpation an indifferent ear; nor will your influence be
sufficient to repair the reputation which your levity or your baseness hath ruined.

II. THAT A CENSORIOUS TURN OF MIND IS DESTRUCTIVE ALSO OF YOUR OWN FELICITY. The man
who is addicted to this odious vice, acquires, by degrees, an unhappy acuteness in marking the
imperfections of his brethren. To him, therefore, the society of men can have no charms; for he
beholds in every human being an object of dislike. Is not that mans mind ill-formed for
happiness, who, amidst the various appearances which nature exhibits, dwells always on such as
are dismal and destructive; who observes only the inhospitable desert, the blasting lightning,
and the wintry storm; but marks not the beauties which adorn the spring, the riches which
descend in the shower, or the stores with which autumn gladdens the earth? Nor does his
happiness suffer merely from the effect of detraction on his own disposition. His conduct
renders him an object of general aversion. Even his gay companions, whom his destructive
pleasantry may entertain for a season, despise and dread the promoter of their mirth. They
know that the edge of his satire will soon be turned against themselves; and that their own
characters are destined to bleed by the very same weapons by which others have been assailed.
Those who have suffered by his calumny, are entitled to vindicate, at his expense, their injured
reputation; and every friend of innocence will aid them in the attempt. Merely to refute his
slander, implies a reproach to which no prudent man would choose to expose himself. But how
rarely doth human resentment confine itself within such moderate bounds. The rage of the
injured will probably prompt them to retaliate. The security of others will seemed to be
concerned in the cause. It will not appear sufficient that the aspersion be removed. The
character of the detractor is devoted to ruin. In the snare which he hath laid for others, his own
feet are entangled, and he falls by the sword which he hath whetted against his brethren. (W.
Moodie, D. D.)

Evil speaking

I. All evil speaking my be referred to two heads, for it is

(1) either the uttering of false and evil things, or
(2) of true things falsely and evilly.
1. The former.
(1) When men speak upon no ground, as when men, present or absent, are accused of
the evils which they never did (2Sa 16:3).
(2) When men speak some evil of others upon weak and insufficient grounds, as when
any either publicly or privately chargeth some other man before his face or behind
his back with evil upon suspicions (2Sa 10:3).
(3) When men cast railing, cursing, or reviling speeches upon another, present or
absent, openly or secretly, and covertly by insinuation (2Sa 15:3)
2. The latter kind of evil speaking is in true things, as
(1) When a man speaketh of something done or spoken, but destroyeth the sense (Mat
26:61; Joh 2:19).
(2) In uttering nothing but truth, but with wicked insinuations and collections of evil
(1Sa 22:9-10).
(3) In speaking of good things, but either lessening them or depraving them, as Gone of
bad intent for bad ends in hypocrisy.
(4) In speaking of things evil and not so well done.
(a) By uncovering infirmities, which is the guise of cursed Chains, who are ever revealing to
their brethren other mens nakedness, which an ingenious disposition, yea, humanity itself (if
there were no religion), would cover and hide (Pro 11:13).
(b) Whereas we can excuse our own faults twenty ways, by amplifying the faults and offences
of others, be they never so apparent, we become evil speakers in a high degree, as sycophants
who make the scapes of men far greater than they are, affirming often that to be done of
deliberation which was done rashly and in hot blood, or presumptuously when it was perhaps
done but weakly, and imputing that to want of conscience which perhaps was want Of
heedfulness and foresight; and thus the sin is heightened when men so wickedly speak of that
which they ought altogether to be silent in and not to speak at all.

II. Now, because of all sins, there is not a more manifest and general mischief in all the life of
man, WHEREIN EVEN CHRISTIANS THEMSELVES ARE NOT EXEMPTED, who carry a very world of
wickedness about with them, and yet wipe their mouths as though all were well with them;
therefore will it not be amiss to take a little pains with this sin, scarce so accounted of, and to
show
1. How unseemly it is for a Christian.
2. How dangerous in itself.
3. The means to repress and avoid it.
1. For the first
(1) To utter slander, saith Solomon, is a note of a fool; and the slander itself is a fools
bolt, which is soon shot. And the apostle in so many places affirming it to be the
practice of the old man, which must be cast off, maketh it hence an unbeseeming
thing for Christians that profess new life to walk in such heathenish courses.
(2) This cursed speaking, whereby our brethren are hurt in their names, is the devils
language, who thence hath his name, and argueth a venomous and hateful
disposition not becoming the children of God:
(3) True religion will not stand with such a tattling course as many Christians take up,
who, like the Athenians, delight in nothing more than hearing and telling news; and
once getting a tale by the end, they are in travail till they have delivered it to others,
and with these all opportunity of good and edifiable speech perisheth.
(4) Were it not most disgraceful for a Christian to be counted a thief, or a continual
robber in the highway, or a continual breaker of the peace? and yet this sin is a
greater breach of love than theft or spoiling of the goods, for a good name is more
precious then gold, more sweet than the sweetest ointment.
2. The second point is the danger of this sin, which cannot but attend it, unless we conceive
no danger in breaking such express commandments as we have (Lev 19:16; Jam 4:11).
The defence of many a man is, I speak nothing but the truth, and so long I may speak it.
But if that thou speakest be a tale true or false (as it is if without a calling thou playest
the pedlar, and settest to sale the name of thy brother), these commandments cast and
condemn thee. Others think it is a fault indeed, but not so great a fault to speak the thing
we know by another; but look upon it, not as it may seem in thine eye, but in the penalty
the Scripture hath set upon it; (Psa 15:3) it hindereth the entrance into the holy
mountain of God, and (1Co 6:10) railers and revilers shall not enter into the kingdom of
heaven; and therefore it is no such small matter as many take it for. Others reply, What
are words but wind? and God is not so straitlaced; if a man should go to hell for every
word, who shall come to heaven? This, indeed, is an ancient natural conceit that outward
profession and ceremony will carry a man to heaven, although in the particulars of the
life the power of godliness be never expressed. But mark how the Lord answereth such
vain conceits (Psa 50:19-20). God hath His time then to call upon old reckonings, and
then thou shalt not think words wind, but know to thy cost that life and death was in the
 power of thy tongue. Others yet see no such danger, or, if any be, it is far off. But this sin,
beside the just hire of it hereafter, carrieth a secret plague with it for the present, for
look, as thou dealest with another mans name, so shall thine be dealt with, and with
what measure thou metest to others shall men measure to thee again.
3. The third thing to be considered is the means to avoid this sin of evil speaking, which may
be reduced to five rules.
(1) Look to thine heart, for if it, being the fountain, be corrupted, the issues and streams
cannot but be bitter; and if thou giveth thyself leave to think evil of any man, as
accounting the thought free, thou canst not but one time or other utter it. Purge well
thine heart, therefore
(a) Of pride, which maketh a man speak disdainfully of those who want the things which
themselves seem to have, and liberally take up any language if he can make the detraction of
another a ladder for himself to climb upon.
(b) Of envy, which, grieving at the graces and good things in another, seeketh to
darken them, as Satan, envying Jobs prosperity, said, He serveth not God for nought.
(c) Of flattery, which for favour or reward will tune the tongue to any ear.
(2) Be careful to contain thyself within thine own calling; follow thine own plough;
beware of the sin of busybodies, who love to play the bishops in other mens dioceses,
who, if they had not with the witch in the fable, put off their own eyes at home, they
might find foul corners enough well worthy of reformation in themselves; but
therefore load they others, because they spare themselves; they throw no stones at
their own faults first, and therefore they are at good leisure to pry into other mens,
and so become the devils gunpowder for want of better employment.
(3) Beware in all thy speeches with men of strife of words, for from hence evil speeches
arise, and many words want not iniquity.
(4) In all companies pray to the Lord to set a watch before thy mouth, and to keep the
door of thy lips, for the tongue can no man of himself tame, being such an unruly
evil.
(5) Beware of consenting to this sin in another, for as thou art bound not to relate, so not
to receive, any evil speeches of thy brother. Solomon counselleth not to meddle with
the slanderer and flatterer; wise chapmen must beware of such base pedlars. (T.
Taylor, D. D.)

Evil speaking

I. The precept.
1. We should never in severe terms inveigh against any man without reasonable warrant, or
presuming on a good call and commission for the purpose.
2. We should never speak so of any man without apparent just cause: we must not reproach
men for things innocent or indifferent, for not complying with our humour or interests.
3. We should not cast reproach on any man without some necessary reason: in that charity
which covereth a multitude of sins, we are bound to extenuate and excuse the faults of
our brethren, so far as truth and equity permit.
4. We should never speak ill of our neighbour beyond measure, be the cause never so just,
the occasion never so necessary.
5. We should never speak ill of any man out of bad principles or for bad ends; from no
sudden anger, inveterate hatred, revengeful disposition, contempt, or envy; to compass
 any design of our own, to cherish any malignity or ill-humour; neither out of wantonness
nor out of negligence and inadvertency; in fine from no other principle but that of
charity, and to no other intent but what is charitable.

II. Inducements to its observance.

1. Let us consider that nothing more than railing and reviling is opposite to the nature, and
inconsistent with the tenor of our religion.
2. It is therefore often expressly condemned and prohibited as evil.
3. Against no practice are severer punishments denounced. St. Paul adjudges the railer to be
banished from good society (1Co 5:11), and from heaven (1Co 6:10).
4. Such language is in its nature the symptom of a weak and distempered mind: a stream
that cannot issue from a sweet spring.
5. This practice plainly signifies low spirit, ill-breeding, and bad manners, and is thence
unbecoming to any wise, honest, or honourable person: all such have an aversion to it,
and cannot entertain it with complacency.
6. He that uses this kind of speech, as he harms and troubles others, so does he create
thereby great inconveniences and mischiefs to himself.
7. Hence with evidently good reason is he that uses such language called a fool; and he that
abstaineth from it is commended as wise (Pro 18:6-7).
8. Lastly, we may consider that it is a grievous perversion of the design of speech, which so
much distinguishes us above other creatures, to use it in defaming and disquieting our
neighbour: far better were it that we could say nothing than that we should speak ill.
(Isaac Barrow, D. D.)

Avoiding evil speaking

Philip Henry used to remind those who spoke evil of people behind their backs of that law,
Thou shalt not curse the deaf. Those that are absent are deaf; they cannot right themselves;
therefore say no ill of them. A friend of his, inquiring of him concerning a matter which tended
to reflect upon some people, he began to give him an account of the story, but immediately
broke off, and checked himself with these words, But our rule is to speak evil of no man, and
would proceed no further in the story. The week before he died a person requested the loan of a
particular book from him. Truly, said he, I would lend it to you, but that it takes in the faults
of some which should rather be covered with a mantle of love. (W. Baxendale.)

Sin of evil speaking

Remember, this contradicts your nature and your destiny; to speak ill of others makes you a
monster in Gods world. Get the habit of slander, and then there is not a stream which bubbles
fresh from the heart of nature--there is not a tree that silently brings forth its genial fruit in its
appointed seasons, which does not rebuke and proclaim you a monstrous anomaly in Gods
world. (F. W. Robertson, M. A.)

Cure for evil speaking

When will talkers refrain from evil speaking? When listeners refrain from evil hearing? At
present there are many so credulous of evil, they will receive suspicions and impressions against
persons whom they dont know, from a person whom they do know--an authority to be good for
nothing. (A. W. Hare, M. A.)
 No brawlers
Contention to be avoided

I. Not that every striking and fighting is hereby forbidden. For

1. Every man is bound to contend in his place for the truth--for religion, truth, and sound
doctrine against falsehood, error, heresy, and superstition.
2. The ruler and people may by lawful war repel openly either idolatry or injury from Church
or commonwealth, for if it had been altogether unlawful, John Baptist would have
advised the soldiers rather to have given over their calling and taken no wages at all than
to have been content with their wages.
3. Private men may seek the face of the ruler to prevent or redress an injury, and thus
contend in judgment, which is no sin unless it be for trifles or of revenge: so Paul
appealed to Caesar, and helped himself by the benefit of law.
4. It is lawful for every Christian, in defect of the magistrates aid, in the lawful defence of
themselves, lives, and goods, to become magistrates unto themselves, in which case they
may without sin both strike and slay, so as desire of revenge and intent of bloodshedding
be absent.
5. Neither is domestical discipline excluded by this precept, whereby fathers and masters
may, if the fault require, put on severity in their just corrections of their servants and
children.

II. But the sin here condemned is when men suffer their lusts so far to sway, as they not only
follow the things which make to Christian peace, BUT ARE ENEMIES UNTO CONCORD AND
BROTHERLY LOVE--men of such violent affections as are ready, not only to return injury with
injury, but with seventy-fold revenge; right Lamechs and rough Ismaels, whose hand is against
every man; men of a word and a blow, fitter for the camp than the congregation of Christian
men. Now, what an hateful thing is it that a Christian should be indited at the Lords bar for a
common barrator and quarreller? How unlike should he be to God, who is a God of peace, and
loveth peace and the sons of peace? How far from having any part in the merit of Christ, who
hath dearly by His precious blood bought the reconcilement of all things? How unanswerable
were it unto this profession of Christianity, which cannot become a kingdom divided against
itself? How prejudicial to Christian duties, both interrupting prayers and withstanding the
acceptation of them, when the gift is brought without a reconcilable mind? How doth this course
in Cains way violate all bonds both of nature and grace? signing a man to be out of the
commission, out of the natural fraternity in the first Adam, and much more out of the spiritual
in the second, yea, arguing such fierce men to be rather of the serpents and crocodiles seed,
between which and man God hath put an enmity, than of men, seeing they have put off all
respect of creation, of adoption, of flesh, and of faith.

III. If any ask, But by what means shall I avoid this sin of contention and quarrelling?
1. Bridle the tongue, for this is an immediate follower of evil speaking, and it runneth from
the tongue into the hand.
2. Let the consideration of our common brotherhood be a means to cut off contention (Gen
13:8).
3. Consider what a scandal it is to profane scorners of religion that such as profess
themselves scholars of Christ should live together like dogs and cats (as we say), and by
ungodly quarrels and heartburns be still building up the works of the devil which Christ
hath destroyed; why should such a thing be heard in Gath and Askelon? why should
Priamus and his son laugh us to scorn?
 4. Get a low conceit of thyself and be small in thine own eyes, for whence riseth contention
and strife but from the lust in the members, namely, the inordinate bearing of a mans
self above that which is meet? Only by pride (saith Solomon) man maketh contention,
and, indeed, experience showeth that the most suits at this day are not so much for right
and equity as for victory.
5. Because some in their own temper are of more mild and quiet spirits, and rather lie open
to this sin by others instigation than their own propensity and disposition. That rule of
Solomon is worth noting, to take heed of parttaking, of meddling, and mingling oneself
in other mens strifes and contentions, for this were to take a dog by the ears or a bear by
the tooth. (T. Taylor, D. D.)

Gentle
Christian gentleness
We are called to the practice of that property of wisdom which is from above, which is
peaceable and gentle, and to buckle unto us, as the elect of God, tender mercy, kindness,
humbleness of mind, meekness, longsuffering, forbearing one another, and forgiving one
another. The benefit will be exceeding great. For
1. This wisdom teacheth us to be soft in our speeches, as they that know how a soft answer
breaketh wrath, a rare example whereof we have in Jdg 8:2.
2. It teacheth us softness in our whole conversation and exercise of our personal and general
callings. It suffereth not the magistrate to be so stern that an inferior should come to him
as a man that were to bring a bottle to an elephant, which he is afraid of, which timidity
Augustus reproved in a petitioner. It suffereth not the minister to be lordly in his
doctrine or discipline, but compassionate and tender in both. It suffereth not the father
or master to be a lion in his house, but causeth them to govern sweetly and to dispense
severity, and weigh out correction as physic to the children and servants.
3. It teacheth even the superior to yield some part of his right to his inferior, as Abraham to
Lot, If thou take the right hand, I will turn to the left, nay, as Christ Himself being God
and Lord of all, yet for peace sake, and to avoid offence, did pay tribute unto Caesar.
4. Further, how necessary a virtue this is cannot but appear to him that considereth how
frail our flesh and blood is, how full of infirmities, how lying open to offences, how
needful of much forgiveness at Gods hand and mans; and yet no forgiveness at Gods
hand, but on condition of our forgiveness of men, for so is the petition in the Lords
Prayer; nor at mans, for what measure ye mete out to men shall men measure to you
again.
5. How sweet a grace it is appeareth also in that it preserveth the outward peace of a man,
and especially the peace of a good conscience. (T. Taylor, D. D.)

Gentleman defined
A Christian is God Almightys gentleman. The real gentleman should be gentle in everything;
at least in everything that depends on himself--in carriage, temper, constructions, aims, desires.
He ought, therefore, to be mild, calm, quiet, even, temperate: not hasty in judgment, not
exorbitant in ambition, not overbearing, not proud, not rapacious, not oppressive: for these
things are contrary to gentleness. (J.C. Hare.)

Showing all meekness unto all men

Christian meekness
 I. THE NATURE OF THIS GRACE will appear in the description of it. Meekness is a grace of God,
whereby the heart and affections are inclined unto a mild and loving, a kind and courteous
carriage towards our neighbour, even then when they might be provoked to anger. Where three
things are laid down to be further opened to the better knowledge of this virtue
1. That it is a grace of God, for the next verse will teach us that we are born as rough as Esau
in our corrupted nature; and therefore this strippeth and goeth beyond the best nature,
being a fruit of the Spirit, and is called the spirit of meekness, because it is such a
peculiar work of the Spirit, and proceedeth not of the flesh.
2. The work of it is properly to preserve Christian affection, in moderating all revengeful
passions, not suffering the heart to be easily overcome with bitterness, but is as a wall or
fence of the soul, receiving all the shot of injurious and hostile actions and speeches, and
yet keeping all safe within, not permitting the possessor hastily or violently either to offer
to another or remove from himself such injuries. The mother of it is humility, the
daughter is long-suffering, and therefore we read it set between these two in diverse
places. It preserveth peace within when it is provoked to war, to anger, and return of
wrongs, for then is the chief use of this grace, which is therefore added, because many
men seem to have attained this virtue, when it is never a whir so. Let them alone, offend
them not, you shall have them gentle, courteous, affable, and tractable enough; but cross
them a little, and stir their blood, oh, now you must pardon them; they have their
affections, and you shall know they can be passionate and angry as well as others; here
shall you see the best nature betraying her meekness. But Christian meekness must step
in to overcome evil with good when it is provoked to return evil, or else what great thing
doest thou? It is no hard thing for the very Infidel and Turk to be kind to the kind, nay,
the wild beast, if thou goest no further, will be as meek as thou, who the most of them
hurt not unprovoked.

II. THIS MEEKNESS MUST BE SHOWED FORTH, not hid with ourselves, but it must be brought
into the light, that others may have the benefit of it, for as this grace is a sign and pawn of our
election, which, as the elect of God, we must put on and array ourselves withal (Col 3:12), so also
must it be the ornament of our vocation, whereby we glorify God, adorn our profession, and win
others unto the liking of it. Hence the apostle, praying the Ephesians to walk worthy of their
high calling, teacheth them that this they shall do if they put on humbleness of mind, meekness,
longsuffering, etc. (Eph 4:2), for otherwise, if men partake not in these graces, the unity of the
spirit in the bond of peace cannot long last undissolved.

III. THIS MEEKNESS MUST BE SHOWED TO ALL MEN--believers, unbelievers, friends, enemies,
the better and the worse, which is a special point not to be neglected, because it is the ground of
the verses following. (T. Taylor, D. D.)

The might of meekness

Conversing the other day with a friend on some point of domestic difficulty, it was replied by
the latter, Should I give up in that way, and be as meek as a lamb, I should be good for just
nothing at all. No, I answered, there is nothing mightier than meekness. This sentiment,
which, at the time, flashed upon my mind like a gleam of new truth, I have found, by subsequent
reflection, to rest on a broad basis.

I. In the first place, meekness INVOLVES THE LARGEST SELF-CONTROL.

1. Meekness is not mental indolence. A person may be too lazy to resent a wrong, too
intellectually lazy--like some big house dog in the farmers kitchen, submitting with
marvellous resignation to be kicked or pulled by the ears, if only he may be left in his
 snug, warm corner, and meeting it all with a most humble and beseeching whine. If this
were meekness, we would not hesitate to pronounce it the weakest thing on earth.
2. It is not impassibility. Some are natural stoics. In some respects they are fortunate beings;
utter strangers to that red-hot sense of injustice which sometimes bursts forth in words
of heaven-lit prophecy--sometimes in words set on fire of hell. They escape that terrible
knowledge the souls capacity to suffer. And yet, doubtless; they are not to be envied; for
the words of the poet are equally true when reversed:
Chords that vibrate sweetest pleasure
Thrill the deepest notes of woe.
3. Nor is it dulness of perception. Some seem not to know when they are ill-treated. They are
ignorant of the proprieties of life, of what is due to position; there is an entire lack of
native dignity of character. True meekness, on the contrary, achieves its highest
triumphs where the perceptions are most quick-sighted, the sensibilities keenest, and the
mind most active and vigorous in all its operations. It is just here that we can best
discern its true nature, its inherent might, the hiding of its power. So far from being a
mere passivity, it is activity in its highest form. It is self-control in its broadest sway
when girding itself in its full strength. It is victory over all that is mightiest in pride and
passion, attained by the full and conjoint action of all the nobler powers of the soul. It is
man in his sovereignty, ruling within the realm of his spirit, as the prince-subject of
Jehovah. Its highest embodiment was Jesus of Nazareth.

II. Again, MEEKNESS IS MIGHTY IN GODS MIGHT. He loves the meek. They are the most like His
Son--resembling Him in just that quality which was His most prominent characteristic. Still
again, the might of meekness is seen in its power to secure happiness. Life is a perpetual wild
chase after happiness. Who are winners? Pride? Passion? Ambition? Wealth? Nay, nay, not
yet, they each exclaim as they rush by, dripping with sweat; and catching breath, they add, but
the goal is just ahead, and then the prize is ours. The result is even as when a hungry man
dreameth, and behold he eateth; but he awaketh, and his soul is empty. Yet, far off, away from
the bustling and anxious crowd, I behold the meek man already inheriting the earth, in sweet
fruition of the world that now is, and in joyous expectancy of that which is to come. The reign of
passion is over. He has learned to recognise, in all events that affect him, not accidents, but
Providence; not a stern and blind fate, but a kind and wise Father; not the present means and
instruments merely, but the aim of final result. The peace of God that passeth understanding
keeps his heart. The whole world has become a Beulah; and while meekly performing its duties,
its eye catches sweet glimpses of the far-off land; his heart leaps betimes at snatches of the
distant music, and his temples are fanned, ever and anon, by the refreshing breezes that are
wafted thitherward. He has an antepast of heaven; a joyous earnest of his inheritance. Here,
then, I say, is might. He gains what worldlings of every class toil and tug for, but always lose; or,
as Cicero says, respecting another point, They desire it, he has it. Once more: there is nothing
like meekness to overcome the resistance of passion and pride in others. And yet it is just here
that the worldly wise despise it most. I am assailed. I erect myself in proud might. I bid defiance
to wrath. I mock at the deadliest threats of my enemy. I dare him to do his worst. Like Achilles
before Agamemnon, I fling at his feet the oath pledge of battle. By all that is most fearful I swear
to stand him foot to foot to the death. And what is the result of all this? Why, Greek meets
Greek. Words fly back to words, wrath flashes to wrath, threats are hurled to threats, and pride
towers aloft to pride. But what boots it all? You turn from the encounter, leaving your enemy
never stouter in his resistance, while the tiger passions tear your own bosom, or react in
paroxysms of futile tears. Now, what has meekness accomplished in just such cases? Silenced
the proud words of the enemy; extinguished his raging wrath; roused up the elements of his
better nature, and turned them against himself. It has completely subdued him; and the proud
Greek has sat at the feet of his foe a weeping child. I say, then, let passion exhaust all its
resources--let it tower to very sublimity, let it be a fit subject for an epic, let a Homer
immortalise its deeds. Meekness is mightier; it will accomplish what passion shall labour for in
vain. Meekness:--Meekness is the quality which heathenism everywhere has scouted as
meanspiritedness, but which the gospel of Christ has canonised. It is that one condition of soul
which, springing out of genuine penitence for sin, a profound sense of personal unworthiness,
and a profound appreciation of the Divine mercy, predisposes a man to forbearance under
provocation and forgiveness for injury. It has nothing in common with pusillanimity, but it has
its origin in the religious experience which we call conversion; for it is when the sap root of
human pride is broken by a thorough crushing down of the soul under the discovery of its
sinfulness before God; it is when the strong man, reduced to cry for mercy at the hands of
Infinite Justice, is fain to receive forgiveness, and hope, and peace with God as unmerited gifts
from the very grace of his Redeemer; it is then, and through that religions change, that the heart
grows susceptible of true meekness. Then humbleness eaters--humbleness, the child of
penitence, and mild charity too, for all men, and a tender feeling--a feeling that one who has
himself done so much evil in his day ought to bear with the evil doing of other men, that one
who owes everything to mercy should be, above all things, merciful. (J. O. Dykes, D. D.)

Meekness
A little lad on being asked, What is meekness? replied, Mary is meekness. Mary? Yes,
my sister Mary, for she always gives smooth answers to rough questions.

TIT 3:3
We ourselves also were sometimes foolish
The transforming power of the gospel

I. WHAT EVEN CHRISTIANS WERE. Their lives and characters were distinguished by
1. Folly;
2. Disobedience;
3. Liability to deception;
4. Sensuality;
5. Passion;
6. Unloveliness;
7. Unbrotherliness.

II. WHAT CHRISTIANS BECOME. Their lives display

1. Humility of spirit;
2. Gentleness in action;
3. Truthfulness in word. (F. Wagstaff.)

Before conversion and after

This verse layeth down a weighty reason whereby our apostle would bow and bend the minds
of Christian men to the practice of the former virtues, namely, of equity, lenity, long-suffering,
and meekness towards all men, foes as well as friends, yea, the worst as well as the best. The
reason is drawn frown the consideration of the present condition of converted Christians,
compared with that estate they were in before their conversion and calling to the faith, to which
purpose he is very large in describing.
1. Our estate of corruption (Tit 3:3).
2. Our estate after conversion (Tit 3:4-6), from both which the apostle thus concluded the
same thing thus: First, the former; if we ourselves were in times past in the self-same
condition, which other men are not called out of, then ought we to be meek and merciful
even to those who are not yet converted. But we ourselves were in times past as they are;
we lay in the same puddle of corruption, were hewn out of the same pit, and though we
may think we were never so graceless, as we see some others, yet we cannot charge them
so deeply for time present, but they may come over us with the same in times past, as
this third verse will teach us, and therefore we ought to show all lenity and meekness to
all men. Secondly, from our latter condition of conversion, thus our apostle frameth his
reason. If God have been so bountiful a benefactor unto us, when we were so unworthy,
as the former verse describeth, that His mere and alone mercy saved us; then must we in
imitation of our heavenly Father do the like to our brethren. But God hath done thus (Tit
3:4-5) so as from both we may well reason that a new condition requireth a new
conversation; new men must have new manners; we being Christians may not carry
ourselves so crookedly as in times past, nor so roughly towards those who now do the
same things which then we did, considering our own selves. (T. Taylor, D. D.)

The difference between the present and the past of life

1. The consideration of the common condition is a notable ground of meekness and
moderation towards those who are yet uncalled to the faith. For
(1) Whereas pride maketh the heart to swell against the brother, and is a root whence
these bitter fruits arise, this consideration pulleth those peacock feathers, and
humbleth the heart, so as when it can find no other reason of forbearance, here it
never wanteth a most effectual one.
2. This consideration not only subdueth that violent affection of pride, but worketh the heart
to such affections as not only beseem ourselves but befit the offender, and these are two
(1) For time present pity and compassion.
(2) Hope for time to come.
3. Whosoever are called unto the faith have experience of a double estate in themselves, one
in time past, another for the present, the one of nature, the other of grace. Our apostle
affirmeth it of all believers, of which there is none but he had his once, his time past, in
regard of which he may now be said to be changed into another man (Rom 7:5-6). The
time was when the Romans were in the flesh, when sinful motions had force in them
unto death; and there was an aftertime when they were delivered from the law, and
served God not in the oldness of the letter, but in the newness of spirit (Eph 2:3). Among
whom the Gentiles we believers had our conversation in time past. Wherein ye walked
also once, but now, etc. (1Co 6:11). And such were some of you, but ye are washed.
And good reason there is that he that is now beloved should see that once he was not
beloved, and that he who now is in the state of grace should see that he was once in the
state of wrath as well as others, which will cause him to love much; and indeed the elect
could not be elect, nor justified, nor washed, if they were always the children of God, and
were it not for this once, and time past, wherein there was no difference between them
and the reprobate, but only in Gods counsel and possibility of calling. I add, further, that
the converted may and must have experience of this change, for the conversion of a
sinner is a miracle above all natural wonders; and therefore, except in some Jeremiah,
John Baptist, and some few sanctified from the womb, is no such insensible thing as
 cannot be perceived. It is no such natural change as is effected by insensible degrees, as
when he that was a child is now become a man; but a supernatural change by the Spirit
of grace, such as when a man is born into the world, or when a blind man is restored to
his sight, or rather a dead man unto life, which are things of much note and manifest
alteration, and that of the whole man. Again, faith it is which as an internal instrument
purgeth the Augean Stable, and purifieth the foul cage of the heart. Now this we may
know, and must examine whether we be in the faith or no; know ye not that Christ is in
you, unless ye be reprobates. Know ye not that ye are the temple of God, and that the
Spirit of God dwelleth in you? (1Co 3:16). Know ye that ye are dead to sin, but are alive
to God in Jesus Christ our Lord (Rom 6:11). Labour to find this change in thyself and
examine whether thou canst put difference between time past and time present, for
otherwise I see not but thou must set thyself down without comfort, as one that hath no
sound proof of thy conversion. Hence may many a one learn what to think of himself.
Some profess they love God with all their hearts and have ever so done since they can
remember; they always believed in Christ and never doubted but they were ever dear
unto God. But all this is nothing but a deceitful skinning over the sores of their souls with
peace, peace, whereas the case that was ever so good was never good at all; no, if thou
canst not remember the time past, when thy state was worse than nought, I can never be
persuaded that it is good for the present.
Every Christian learn hence
1. If we see a change in ourselves or others to bless God that hath made this separation (Rom
6:17). God be thanked that ye were such, but now ye obey the form, and blessed be God
for this unspeakable gift.
2. Not to deem of men as they were once in time past, when once this change is come, the
Lord esteemeth of men according to the present grace received, and never casteth them
in the teeth with that they were in time past; and why should we upbraid men with sins
or infirmities past, which the Lord hath covered? Paul accounted not James, John, Peter,
fishermen, as they had been in times past, but highly esteemed of them as apostles of
Christ, being called thereunto. (T. Taylor, D. D.)

Foolish
1. The main property of fools and silly bodies is that they know not the end of their lives, why
God made them and put them into this world; even to ask many men why God did
inspire the breath of life on their faces, how few would give this direct answer, that by
glorifying God in my calling I might be led to a better life hereafter. Ask many a man
concerning heaven, and earth, and sea, and other sensible things, and they will give some
sensible answers, as that the earth was made for man and beast to live upon; the sea for
fish and navigation; the air for man and beast to breathe in; the sun, moon, and stars for
light, heat, and comfort; the beasts, fishes, fowls, etc., for man; but why thyself? Fewest
would say for God; but if they speak true, some for themselves, some for their family,
some for their pleasures, some for wealth, or some baser end, to which such a noble
creature as man is should be destinated.
2. As fools live for the present time if they can get meat, drink, clothes, and necessaries for
the present, they forecast nothing to come; even so ungodly men, if they can get wealth,
and lay up things present for many years to come, they dream of no other heaven, they
forecast no day of death, nor judgment; but oh, fool, what if thy soul be taken away this
night? This was that which that fool thought not of; and as of their own, so they judge of
all other mens felicity by things present, into which folly David himself was sliding,
when he confesseth himself as ignorant as a beast in this point, until he went into the
sanctuary.
 3. Fools are indocible and incorrigible; so the natural man put him to school, he learneth
nothing by the book of the creatures, nor of the Creator in the Scriptures. Let God the
great schoolmaster whip him, and bray him in the mortar of His judgments. He is a fool
still, be leaveth not his old wonts.
4. Fools are so wise in their own conceits as they will abide no counsel; the natural man is
wiser in his own eyes than seven men that can give a reason. (T. Taylor, D. D.)

A significant contrast
The whole sentence is in form a contrast. It reminds the Cretans of what they had been in
their unconverted conidition. Against that it sets their present position as Christians. It grandly
magnifies the Divine grace which had made them to differ. Out of this little biographical sketch
there sprang two arguments for a meek behaviour. In the first place, these heathen neighbours,
whose abusive attitude is so irritating, are not at all different from what you used to be. Recall
what you were before Gods grace changed you: precisely such as they are today. You did not
then see your own foulness--not then, before the light came; neither do they see theirs now. Yet
contemplate, the hateful picture! What is pagan life?
1. So dark on religious matters as to possess no true acquaintance with God nor any just
apprehension of spiritual truth at all.
2. As a result in part of this ignorance, disobedient in practice to all the requirements of
Divine law.
3. Deluded indeed and misled to false conceptions of duty and false superstitions in worship.
4. Worse than that, enslaved to the desire for enjoyment, given over to indulgence in what
seems most pleasant, no matter how immoral.
5. Socially leading a life too selfish to be either just or generous to others, cherishing rancour
against one another for imagined slights and jealousy on account of superior fortune. Is
this a just picture of the natural life as it mirrors itself in the enlightened Christian
conscience? Sum it up in a single word: Are not such men repulsive as well as repellant--
hateful as well as hating? Yet such were you. By the recollection of your former state,
remembering the old darkness out of which you indeed have been rescued but not they,
bear with them tenderly, think of them kindly! To this argument, a second joins itself:
Out of that universal degradation of unregenerate nature, how is it that you have been
rescued? By an effort of your own, or by anothers favour? Nay; not through any
righteous actions or meritorious struggles to grow better, as you very well know; but
through the mere mercy and cleansing and renewing power of God our Saviour; by a
salvation which came to you unsought, found you helpless, surprised you with its
benefits, and by its own virtue made new men of you in that day when you turned from
your idols to become through Jesus Christ the heirs of life eternal! Saved thus by the
sheer philanthropy of Heaven, have you none for your unsaved brothers? Changed by
Divine mercy from a state like theirs, where is your mercy to them? They are as you were:
treat them, then, as God treated you! How if He had been as resentful against us, as
quick to take offence and ready to strike? Ah, how ill it becomes a Christian to speak evil
of others, to brawl, to give back word for word and blow for blow! By the kindness your
Saviour has returned for your wrong, show to your still wrongful fellows what is that love
of God to man which has been manifested unto you; that they too may be won to taste
that God is good! (J. O. Dykes, D. D.)

Transforming power of the Holy Spirit

Many years ago the people of Paris used to throw out the offal of fish and other garbage into
the streets to be carted away as useless, but a clever man found out a way to extract from this
filth a sweet scent, so pleasant and good that the Queen on her throne has it in her boudoir. This
is an example of what men can do with vile materials; but God can do greater and mightier
things with man than this, He can and will take the vilest person out of the mire and slime of
sins foul gutter, and make him glorious like His own Son by the transforming power of the Holy
Spirit. (J. Lawson.)

Disobedient
Frowardness
This second degree of corruption of mind showeth that we are not only ignorant but froward
in the things of God, and such as will not be persuaded, as the word in the original sounded; and
this is nothing else but a perverse disposition which fighteth against the truth. Which a little
better to understand, we must know that before our fall the mind of man had two faculties about
the truth of God.
1. The knowledge of it so far as was meet.
2. An assent approving that knowledge.
Instead of which are succeeded two contrary corruptions since the fall.
1. Darkness instead of that light of knowledge.
2. Frowardness or reasoning against it.
For example: when the understanding of man, unconverted, conceiveth something of that we
deliver out of the Word, whereas it should assent unto the law that it is good, and the gospel that
it is the arm of God unto salvation, the wisdom of the flesh on the contrary, it becometh enmity
to all this; it can find evasions to shift off the curse; it can covenant with hell and death. And for
the gospel, it is to one foolishness, to another offence. Pauls preaching shall be counted
madness, or malice, or something else which shall be reason and warrant enough to contemn it.
(T. Taylor, D. D.)

Deceived
Various kinds of deceived persons

I. First, what a fearful deceit is that of many who strengthen themselves in their sins,
sometimes PUTTING OFF ALL THE FEAR OF GODS JUSTICE, AND GROWING INTO CONTEMPT OF HIS
JUDGMENTS; sometimes absolving themselves from the guilt and curse of sin in hope of
impunity, as though the Lord were become an idle essence, who hath put off the power of
judging the world and revenging the wickedness of it. Zephaniah noted in his time such a knot of
ungodly men that were frozen in their dregs; but how came they to this settledness in sin? They
said in their hearts, Tush! the Lord will do neither good nor evil. And did this sin die with that
age?

II. A second and as fearful deceit as the former is that proud CONCEIT OF A KIND OF INBRED
AND INHERENT RIGHTEOUSNESS of many reputed Christians, but indeed of such as wanting
Christs righteousness, seek to sew their own fig leaves together. The Pharisees in their time
thanked God that they were not as other men; they were whole and needed no physician. The
Laodiceans took themselves to be rich and increased and stood in need of nothing, but were
deceived, and saw not themselves in a true glass, which would have showed their blindness and
nakedness and poverty. So how many civil, just dealing, and harmless men everywhere are there
at this day who overthrow themselves with this deceit, which ariseth sometimes by measuring
themselves with themselves, as the proud preachers of Corinth seemed somewhat comparing
themselves with themselves, and otherwhiles comparing themselves with others, whom they
take greater sinners than themselves as the Pharisees did; but especially through ignorance, or a
dead knowledge of the righteousness of the law, they see not what strict righteousness God
requireth, not their own corruption boiling within them, and so neglect all the sense of their
secret lusts rising up against the love of God or man and that incessantly in them?

III. A third sort of men as far deceived as the former are SECURE PERSONS, who being baptized
into the name of Christ as yet never came unto Him, but plod on in all dirty and sinful ways with
many pretences underpropplng themselves, but never examining duly whether they be right or
no.
1. Superstitious persons who take up a voluntary religion which hath some show of wisdom
and humbleness of mind; worship God they think they do, but it is uncommanded;
devout they are, but resist the truth as those devout women which resisteth Paul.
2. General or Catholic Protestants of all, any, or no religion, these content themselves with
the Jews to say, the temple, the temple, the covenant, Abrahams seed, etc., so these
find a religion established, and they love it because it is crowned and bringeth in
abundance of property with it.
3. A rabble of idle Protestants whose carnal hearts turn the grace of God into wantonness.
4. The fourth sort may well carry the title of crafty Christians, as also of free will Protestants,
who for the present walk in a secure path and will not yet be acquainted with repentance
for their sin they think.
5. The fifth sort of secure persons may be called sensible Protestants, who by outward things
judge themselves high in Gods books; and many, both rich and poor, tread in this path.
Thus David observed of wicked rich men; their houses were peaceable without fear, and
because they are not in affliction like other men, pride compasseth them as a chain; they
seek not after God, nor sound and settled peace in Him, but little know they the end of
that fat pasture. He learned at the sanctuary that they were lifted up above other, as
felons on the ladder, to come down with a greater mischief and breakneck. But more
marvellous it is that corrections and afflictions should become a pillow for security in
many, which are Gods spurs in the flank of the godly to prick them up, and rouse them
from their drowsiness; and yet many determine hence, and conclude without further
ground, the Lords love towards them, because of long and durable afflictions, of which
they could never come to make good use, nor take any profit by them, whom God loveth,
say they, He chasteneth. And we are judged of the Lord, that we should not be
condemned of the world, and when they are exceeding crossed in the world, and indeed
cursed in their counsel and attempts, they thank God they have their punishment here in
this life and so secure themselves from all future pains. But this is but a guile and
stratagem of Satan to cast his poison into the Lords cup, and bane and destroy men with
that which might be a special mean of their good, even a special provocation to make
them seek reconciliation with God in Jesus Christ.

IV. The fourth and last sort of men who are deceived and wander out of the good way are
SOME THAT SEEM TO THEMSELVES AND OTHERS TO BE VERY GOOD CHRISTIANS, AT LEAST NONE OF
THE WORST, and yet many of them little better than some of the former. And these are of two
sorts; some are deceived in regard of their sins, others in regard of their graces or virtues.
1. Of the former sort. There be some who, because they are not carried to such sins as they
see others, they conclude presently that they are in the right way to heaven, whereas
there may be a work of the Word and Spirit forcible against many sins, where there is no
saving grace in the soul.
2. The latter sort are they that deceive themselves in turning their eyes from their sins to
some virtues or graces which they find in their souls. Hence have we men that can be
 diligent in hearing the Word, and that gladly with Herod, and think that enough to
dispense with their holding of their Herodias, some sweet sin or other. Others can rejoice
and be affected as we have known soft-hearted Protestants, that could melt at sermons
into tears with great affection, and yet have made little conscience of their ways, but not
mortifying the deeds of the flesh, have yielded to their lusts the reins in all liberty. Others
can receive the Word, talk of it, yield a seemly obedience unto it; any man would say they
were surely good Christians, yet as bad ground they give it not depth enough; they give it
the understanding and some affection, but the will and the whole joy is not carried unto
it. If they talk of it, it is but as such as only have tasted it with their tongues, as cooks do
their services, but they have not filled their belly with it, as they for whom it is prepared.
Their sightly obedience is like Herods, who did many things because John was a good
man. In a word, they can be reverent and liberal to ministers, kind to professors, forward
in good motions, can lend their hands or purses to help the godly out of trouble, and yet
in all these commendable duties are like a deceitful bow, which being east and crooked,
let the eye aim never so right at the mark, it casteth it quite besides all the way; even all
these, proceeding from deep hypocrisy, and done not purely, but sinister respects
furthering them, deceive the soul and keep it far from the happiness of it. (T. Taylor, D.
D.)

Serving divers lusts and pleasures

Lusts and pleasures
Sins are called lusts because they be indeed so many inordinate desires against the
commandment. And pleasures, because of the imagination of them that commit sin, being
carried away with the present pleasure and sweetness of them. And diverse pleasures
1. Because they are many in themselves, and though every man yield not service to every
one, yet some serve this, and some that, and every wicked man some. Samson will be
slave to his Delilah, in the lust of the flesh and uncleanness; Nabal to his wealth, in the
lust of the eye; Herod to his vainglory, in the lust of pride of life.
2. Because they diversely carry men, even as a man in the sea is carried backward and
forward and hurried with divers waves, for there is no stability nor settledness but in the
fear of God. The wicked are like the raging sea, and there is no peace to them, saith the
Lord; but as slaves having served one lust, they must presently be at the call and
command of another, and if it command they must obey, although it call to the clean
contrary course. (T. Taylor, D. D.)

The slavery of sin

What slavery is like the slavery of sin? In every other case there is hope; there are lulls, at
least, and intervals of anguish; there are alleviations, though perhaps they may be few and rare;
there is patience, there is prayer; there may be the comfort of the cherished Spirit of God in the
inner heart; there is death, in which the consummation of earthly tyranny works its own cure,
and the slave is free forever; but in the slavery of sin there is no hope, no lull, no check, no flight,
no patience, no prayer, no inward peace of a religious spirit counterbalancing the outward
misery of the fettered limbs; and death, the limit of the one slavery, is but the terrible beginning
of the end of the other; when sin, which has been allowed to rule in the heart and members
during life, declares itself visibly and unmistakably to be the very tyrant of souls himself, the
Prince of Darkness, to whose sway his slave is consigned to all eternity. (Bp. Moberly.)

Living in malice and envy, hateful, and hating one another

 I. First, TO DISTINGUISH THE WORDS. The first of them, malice, is an evil affection of the heart,
which properly desireth the hurt of our neighbour and rejoiceth in his fall. Envy is a contrary
affection, but as wicked, for it grieveth at the neighbours good, and fretteth itself at his
prosperous and fortunate success in anything. Hateful may to good purpose be taken either
actively, as it is read, namely for such as are in such extremity of wickedness, as they in every
way are abominable creatures in themselves; or else passively, and so may be read hated, that is,
justly execrable and odious unto others, both God and men. And hating one another, as full of
poison and venomous hatred towards others as they could be unto us, requiting like for like, all
which, although they show a most godless and comfortless condition, yet we lived in this
graceless course, that is, passed our days, or at least a great part of them in time past, before we
came to know the grace of God.

II. Now this being the estate of every natural man, that his whole conversation is monstrously
depraved, so as he spendeth his days and consumeth his time in malice, envy, hatred, and such
hateful courses, IT MAY LET MANY A MAN SEE HOW LITTLE THEY ARE ESCAPED FROM THE FILTHINESS
OF NATURE. For
1. How do the lives of most men show that the spirit which lusteth after envy ruleth them?
and how doth that bitter root of malice and hatred shoot forth buds and blossoms at all
seasons?
(1) In affection, when as men grieve at the good and greatness of another, and cannot
look upon the prosperity of a man whom they wish not so well unto, but with an evil
eye, and the more they look upon it, the sorer still groweth their eye, accounting
themselves after a sort wronged by him, if they cannot attain to his estate.
(2) In mens speeches, how doth Satan tip many mens tongues and set them on fire with
all manner of malicious and murdering speeches? What is more common speech
than detraction and impairing from the just praise of men?
(3) In the actions of life, what a cloud of frivolous suits, and yet fiery enough, witness the
malice and envy of mens hearts. If a mans beast look but over another mans hedge,
and so make but offer of a trespass, or any other such trivial colour is sufficient to fire
the gunpowder within, and to carry the controversy with such violence, as one must
yield or both be blown up. But the most fearful and wretched work of this inbred
corruption is most apparent in the pursuit of good men, because they are good; for
who, be he never so good, can stand before envy, which feedeth even upon virtue and
goodness itself?
2. This must teach us that profess ourselves to be the Lords, So abhor all the sins of this
suit, and to banish such filthy fruits of the flesh, which God giveth them up unto who are
of a reprobate mind; and have nothing to do with such wicked inmates, which are ever
plotting to set the whole tenement on fire, and which bring rottenness into their own
bones and bowels. As well said a godly man of Cain, he had half killed and consumed
himself with malice before he killed his brother. And not to urge the multitude of reasons
which to this purpose offer themselves, I will only name those two which are couched in
the verse.
(1) Because that we profess that we were such in times past, but now are begotten unto
God, which were it not a forcible reason, the apostle would not so often beat upon it
(Col 3:8; 1Co 5:8; Jam 1:18).
(2) These hateful sins make us justly odious
(a) To God (Pro 14:32). The wicked is cast away for his malice both root and fruit.
(b) To man, in that they wage battle against Christian love, which is the preservative of
all society.
 3. Lastly, let every one learn timely to take in hand this crooked nature before he be
accustomed to evil; for else as hardly as a blackamoor changeth his skin shalt thou
become changed when wicked nature and worse custom have both barred thy repentance
and bound thy sins faster upon thee. And because much of this folly is bound up in the
hearts of children and servants, let masters and fathers seek seasonably to drive it out;
fathers especially, because they helped their children into it, must by Christian
instruction, godly example, and the rod of correction, labour to help them out, and thus
do their best to make their children a part of amends. Zuinglius calleth this corruption
the disease of nature. And herein it fitly resembleth the diseases of the body, the which
the longer they continue the more incurable they are; and if they be let go too long they
bring certain death; and therefore let parents and masters, many of whom are careful
enough to prevent and seek out for help against the diseases which threaten the bodily
death of their children and servants, take up some care to remove that everlasting death
which this evil threateneth, and will certainly bring if in due season it be not repressed.
Teach thy child and train him in the Scriptures from a child; teach thy servant the trade
of Christianity and godliness, for thou art no less bound to deliver him the principles of
this calling, as the particular to which he is bound. Use good means to get them the light
of knowledge, opposed against this blindness of mind; work upon their wills to break
them from the follies and vanities of youth, opposed to this rebellion of will; bring them
at least to outward conformity in their conversation, opposed to this general depravation
of manners. These things they will not forget in their age, or if they do, the peril is their
own; thou hast done thy duty. One thing remember: thy servants, thy children are all
poisoned, and have need of some present antidote. (T. Taylor, D. D.)

Malice
Malice is the devils picture. Lust makes men brutish, and malice makes them devilish. Malice
is mental murder; you may kill a man and never touch him. Whosoever hateth his brother is a
murderer. (T. Watson.)

Malice self-destructive
A bee, in inflicting a sting, it is said, leaves it barbed weapon in the wound, and, being thus
mutilated, inevitably dies. The bee stings itself to death in trying to sting some one else. Your
stinging may hurt others and kill yourself.
Malice and rancour
Malice, in Latin, malitia, from malus, bad, signifies the very essence of badness lying in the
heart. Rancour is only continued hatred; the former requires no external cause to provoke it, it is
inherent in the mind; the latter must be caused by some personal offence. Malice is properly the
love of evil for evils sake, and is, therefore, confined to no number or quality of objects, and
limited to no circumstances; rancour, as it depends upon external objects for its existence, so it
is confined to such objects only as are liable to cause displeasure or anger. Malice will impel a
man to do mischief to those who have not injured him; rancour can subsist only between those
who have had sufficient connection to be at variance. (G. Crabb.)

TIT 3:4-7
But after that the kindness and love of God
The power of Gods kindness
 In the incarnation of Christ, His life and miracles and mercies and divinest teaching; in His
sacrificial death upon the cross, His resurrection and ascension, we have that manifestation of
the kindness of God which is intended and calculated to lift us up out of our sins, and to bring us
into His own most holy fellowship. And see how broad and far-reaching this kindness is; it is not
for the elect nor for the Church, though these of course are included, but for man as such--for
the whole human family, without exception. Wide as the world is Thy command, vast as eternity
Thy love! We know something of this power of kindness to subdue the evil and develop the good
even between man and man. It has many a time succeeded where everything else has failed, and
where it fails we know of nothing else likely to succeed. Pinel, the celebrated Frenchman, was
the first to introduce into Europe a more humane treatment of the insane. In the madhouse at
Paris there had been confined for some twenty years a sea captain, furious in his madness,
ferocious and untameable. Two of the keepers had been struck dead by him with a blow from his
manacled hands. He was chained to his seat when Pinel approached him, and with cheerful face
and kindly manner, said, Captain, I am going to release you and take you into the open air.
The mariner laughed out right and said, You dare not do it. It was done, the poor wretch
staggered to the door accompanied by Pinel, and lifting up his eyes to the blue heavens above, a
sight he had not seen for twenty years, said, as the tears coursed down his face, Oh, how
beautiful! and from that hour became perfectly docile. If human kindness meets such returns,
shall Gods love go unrequited, no echo answering to the Divine from the human? (J.W. Lance.)

St. Pauls gospel

Note at the outset two points. First, the central words, on which as on a peg the whole
structure both of thought and of expression hangs, is the proposition--He saved us. In what
sense is man lost? In what must his salvation consist? What is necessary in order to it? In
proportion as these questions are answered in a profound or in a shallow way will be our
appreciation of those redemptive actions of God--the mission of His Son and the outpouring of
His Spirit. Next, let it be noted that in this saving of man by God three leading points have to be
attended to: The source or origin of it; the method of it; the issues and effects of it. What we
have to ask from St. Paul is a distinct reply to these three great queries
1. FROM WHAT SOURCE DID GODS SAVING ACTIVITY ON OUR BEHALF TAKE ITS RISE?
2. Through what methods does it operate upon us?
3. To what ultimate issues does it conduct those who are its objects?

I. The answer to the first of these need not detain us long. True, it is a point of primary
importance for the immediate purpose of the writer in the present connection. What he is
engaged in enforcing upon Cretan Christians is a meek and gentle deportment toward their
heathen neighbours. With this design, it is most pertinent to observe that they have not
themselves to thank for being in a better state than others--saved Christians instead of lost
heathen; not themselves, but Gods gratuitous kindness. It is worth remarking too in this
connection, how singularly human are the terms selected to express the saving love of God. Two
terms are used. The one is Gods kindliness or sweet benignity, like that gentle friendliness
which one helpful neighbour may show to another in distress. The other is Gods love for man,
literally, His philanthropy, or such special benevolence to all who wear the human form as might
be looked for indeed among the members of our race themselves, but which it startles one to
find is shared in by Him who made us. These curiously human phrases are chosen, it is to be
presumed, because St. Paul would have us imitate in our dealings with one another Gods
behaviour towards us. In substance, however, they describe just the same merciful and
compassionate love in God our Saviour, to which the whole New Testament traces back mans
salvation as to its prime or fontal source. It is quite in harmony with this ascription of our
salvation to Gods love as its fountainhead, that, throughout his account of the process, Paul
continues to make God the subject of his sentence, and man its object. All along the line God
appears as active and we as receptive; He is the doer or giver, man the field of His operations
and the recipient of His benefits.

II. We pass next from the epiphany of Gods unmerited kindness in the advent of the Saviour,
TO THAT PROCESS BY WHICH INDIVIDUALS, at Crete or elsewhere, BECOME PARTAKERS IN HIS
SALVATION. The conversion of one born a heathen wears a conspicuous character, which is
usually awanting to cases of conversion among ourselves. The day of their baptism, on which
they sealed their conversion to the Christian faith, had marked a complete revolution in every
department of their life. It had in many cases severed family ties. It had in all cases made them
marked men in society. It had brought them into the circle of a strange community, and
affiliated them to new comrades under the badges of a foreign religion. Outwardly, no less than
inwardly, they were become new creatures; the old had passed away and all things were become
new. The font at which they sealed their vows of discipleship had proved to be a second birth--
the starting point for a changed life. Of course it is still the same among the converts who are
won at our mission stations abroad; and we require to keep the condition of an infant
missionary church well in mind if we would do justice to such language as St. Paul has here
employed to describe the conversion of his readers. He speaks of the change in phrases
borrowed both from its outer and inner side, its ritual and its spiritual elements. Inwardly, the
convert was saved by the power of the Holy Spirit regenerating and renewing him. Outwardly,
this spiritual second birth found its expressive seal in the bath or laver of holy baptism. Pauls
language could not mislead his Cretan readers. But it was admirably adapted to revive their
most touching recollections. As they read his words, each one of them seemed to himself to
stand once more, as on the most memorable and solemn day of his life, beside the sacred font.
Once more he saw himself descend into the laver to symbolise the cleansing of his conscience
from idol worship, from unbridled indulgence, from a vain conversation, by the precious death
and burial of his Lord. By that act how utterly had he broken once for all with his earlier life and
its polluted associations, leaving them behind like a buried past! Coming up afresh to commence
the new pure career of a Christian disciple, he had received the symbolic white robe amid the
congratulations of the brotherhood, who thronged around to welcome the newborn with a kiss
of love--to welcome him among that little band who, beneath the cross, had sworn to fight the
devil in Jesus strength, and, if need arose, to shed their blood for Jesus name! How keenly, as
all this rushed back upon the Christians recollection, must he have felt that a change so
wonderful and blessed was the Lords doing. What power, save Gods, could have turned
backward the currents of his being, reversing the influences of education with the traditions of
his ancestry and the usages of his fatherland? What hand but the Almightys could have
snatched him out of the doomed nations over which Satan reigned, to translate him into that
kingdom of light--the kingdom of Gods dear Son? Where was the spiritual force that could have
opened his eyes, cleansed his conscience, quickened his heart, and made a new man out of the
old one, save that Divine Spirit whose advent at Pentecost had been the birthday of a new era for
the human family? The grateful praise which could not fail to mount to the lips at such a
recollection, was a doxology to the Triune God, into whose name he had been baptized: to the
Father unseen, eternal fountainhead of mercy; to the Incarnate Son, sole channel for its
manifestation to guilty men; to the Holy Ghost, who, like a stream of life, had been plentifully
poured forth from the Father, through the Son, to be the effectual giver of life in sinful souls!

III. Consider, in the last place, WHITHER THIS SAVING ACTIVITY ON THE PART OF THE GODHEAD
IS CARRYING SUCH AS SURRENDER THEMSELVES TO IT. What is to be the outcome of His redemptive
undertaking? In this alone, that the sinner is justified freely by His grace? Is the release of the
guilty from condemnation and penalty the issue of all that God has done in His kindness? No;
but that, having been justified, we should be made heirs. Birth of the Divine Spirit involves
sonship to God Himself. The privilege of sons is to inherit; heirs, therefore, of life eternal.
The word is one which opens, as it were, a door into heaven. It is true that it is not yet apparent
what the children of God shall hereafter be, for purity, for freedom, for wisdom, for felicity. But
forth from that opened door, how there streams to meet us a radiance of the unseen glory, which
in the twilight of this lifetime dazzles our earthly eyes! For that undiscovered heritage of the
saints in light we can only hope. To this point, therefore, and no further, does the Christian
gospel conduct its disciple. Here for the present it leaves him, sitting patient and expectant by
the gate of Paradise, to await, with steadfast heart, the moment that shall disclose to him his
patrimony of bliss. While he sits and waits, shall he not behave himself as a child of God, and
strive to grow more meet for the heritage of the holy? (J. O. Dykes, D. D.)

Gods kindness
The sun that shines on you shall set, summer streams shall freeze, and deepest wells go dry;
but Gods love is a stream that never freezes, a fountain that never fails, a sun that never sets in
night, a shield that never breaks in fight.
Gods kindness only partially seen by the soul
The sun appears red through a fog, and generally red at rising and setting, the red rays having
a great momentum which gives them power to traverse so dense an atmosphere, which the other
rays have not. The increased quantity of atmosphere which oblique rays must traverse, loaded
with the mists and vapours which are usually formed at those times, prevents the other rays
from reaching us. It is thus that but a few of the rays of Gods love--like the red rays--reach the
soul. Sin, passion, and unbelief surround it as with a dense atmosphere of mists and vapours;
and, though the beams of Gods love are poured out innumerable as the suns rays, they are lost
and scattered, and few of them shine upon the soul. (H.G. Salter.)

Gods love incomparable

If an angel were to fly swiftly over the earth on a summer morning, and go into every garden--
the kings, the rich mans, the peasants, the childs--and were to bring from each one the
choicest, loveliest, sweetest flower that blooms in each, and gather them all in one cluster in his
radiant hands, what a beautiful bouquet it would be! And if an angel were to fly swiftly over the
earth into every sweet and holy home, into every spot where one heart yearns over another, and
were to take out of every fathers heart, and every mothers heart, and out of every heart that
loves, its holiest flower of affection, and gather all into one cluster, what a blessed love garland
would his eyes behold! What a holy love would this aggregation of all earths loves be! Yet
infinitely sweeter and holier than this grouping of all earths holiest affections is the love that
fills the heart of our Father in heaven. (John R. Miller.)

Gods love to men

I was leaving a gentlemans house where I had been paying a visit, said a minister of the
gospel, when I put this question to the servant maid who was about to open the door: My
friend, do you love God? I am afraid not, she answered, and I fear I never shall. Well. I
said, you may at least depend on this--it is certain that God loves you. How can you possibly
tell that? asked the master of the house, who was going downstairs with me. This is the first
time you have ever seen this woman; you know nothing about her character. You cannot tell
whether she attends to her duties properly or not. Never mind about that, I said, It is certain
that God loves her, and you too. I am quite sure of this, because God has told us that His love to
us does Hot depend on what we are, or what we deserve. The Bible tells us, God so loved the
world that He gave His only begotten Son to die for it; and again it tells us, Herein is love; not
that we loved God; but that God loved us, and sent His Son to die for our sins (1Jn 4:10). If
that is so, said the gentleman, and your words seem to prove it, what a shame it is that I dont
love Him. May I say to myself, without any fear of making a mistake, It is certain that God loves
me? Indeed you may, I said; and I pray to God you may soon be able to say, It is certain that
I love Him. And Jesus may well be called a loving messenger, because He came into the world,
not only to tell us this great truth, but also to be Himself the proof of it. (Richard Newton.)

The disposition of God

Gods forgiveness is unspeakably generous, and, if I may so say, unspeakably more fine,
delicate, and full of strange gentleness than ours. I believe the more we come to know the
disposition of Almighty God, the more we shall find in it, in magnitude and power, those traits
which we call, among men, rare in their excellence. And when God undertakes for us, if we have
thrown our selves upon His mercy, and we have really meant to be His, and are really striving to
be His, I believe that His feeling toward us transcends that of the tenderest love, of the most
generous parentage, and of the most romantic friendship in men; that He is not less than men in
these emotions of friendship and of generosity in it, but transcendently more; that in Him they
spread over a broader ground, and take on a more wondrous experience. And instead of being
likely to over estimate the volume of the Divine goodness and mercy towards those who fear
Him, we are always under the mark. We always think less of God, and more meanly of the
Divine nature than we ought to do. (H. W. Beecher.)

Not by works of righteousness

Salvation, not of works, but of grace

I. Works of righteousness we cannot performs and therefore they cannot save us.
1. Could we render such works, they would save us.
2. Without rendering such works, we cannot be saved.

II. Redemptive mercy has been vouchsafed to us, and therefore we may be saved.
1. The special work of this redemptive mercy.
(1) Cleansing.
(2) Renewal.
2. The Divine Administrator of this redemptive mercy--the Holy Ghost.
3. The glorious medium of this redemptive mercy--Jesus Christ.
4. The sublime result--That being justified, etc.
(1) This rectitude inspires with the highest hope.
(2) Inaugurates the highest relationship--Him. (Homilist.)

The source of salvation

I. SALVATION BASED UPON DIVINE MERCY. Kindness or goodness, Love. Margin pity
Literally, philanthropy; that is the love of man (Joh 3:16).

II. Salvation independent of human merit.

1. There is in the best of us an absence of good (i.e., meritorious) works.
2. Redemption can only be attained by a new creation. Regeneration, or new birth.
 III. Salvation provided abundantly.
1. Abundantly--as an exhibition of abundant mercy.
2. Abundantly--as a remedy for great sin.
3. Abundantly as a provision for all who will repent.

IV. Salvation everlasting.

1. Justification a ground of hope.
2. Hope of eternal life. (F. Wagstaff.)

The way of salvation

I. Salvation is not effected by human agency.

1. Where there is no salvation, there are no works of righteousness (Gen 6:5; Gal 5:19-21).
2. Works of righteousness, even where they exist, possess no saving effect. They are the
evidences, not the causes, of salvation.
3. The Bible disclaims the merit of human agency in salvation (Isa 64:6; Dan 9:7; Rom 3:20-
28; Rom 11:5-6; Gal 2:21; Eph 2:8-9).

II. SALVATION ORIGINATES IN THE DIVINE COMPASSION. According to His mercy He saved us,
etc.
1. Our salvation accords with the tender sympathies attributed to that mercy (Psa 25:6; Psa
51:6; Isa 63:15; Luk 1:78; Jam 5:11).
2. It accords with the readiness ascribed to that mercy (Neh 9:17; Isa 30:18; Mic 7:18).
3. It accords with the description given of the greatness, fulness, and extent of that mercy
(Num 14:19 : Psa 5:7; Neh 9:19; Psa 119:64; Psa 145:9).
4. It accords with the perpetuity of that mercy (Psa 118:1).

III. SALVATION IS ATTENDED BY AN IMPORTANT CHANCE. We are saved by the washing of

regeneration, that is, delivered from sin and all its tremendous consequences in the other
world.
1. Delivered from the love of sinful pleasures and carnal delights, by having the love of God
shed abroad in our hearts.
2. From the guilt of sinful practices, by having a knowledge of salvation by the remission of
our sins.
3. From the prevalence of sinful habits, by the principles of holiness, and the power of the
Divine Spirit.
4. From the commission of sinful acts, by the total regeneration of our natures (1Jn 5:18).

IV. SALVATION IS ACCOMPLISHED BY A DIVINE INFLUENCE. By the renewing of the Holy Ghost,
All the influences of God upon the human soul are effected by the agency of the Holy Ghost.
1. The light and information which we receive on Divine subjects are communicated by the
Holy Ghost (Joh 14:26; 1Co 2:11-12; 1Jn 2:20).
2. The conviction we have of our personal danger is derived from the same source (Joh
16:8).
3. The change which is produced in the minds of Christian believers is attributed to the Holy
Ghost (Joh 3:5-8; 1Co 6:11; 2Co 3:18).
 4. The assurance of salvation is by the witness of the Holy Ghost--the Comforter (Joh 14:16;
Rom 8:16).
Inferences:
1. How awful the delusion of those who depend on themselves or their works for salvation!
2. How deeply we are indebted to the Divine mercy for salvation! Let us sing of the mercies
of the Lord forever.
3. How indispensable is regeneration! Salvation without it is impossible.
4. How deeply anxious should we be to secure the influences and agency of the Holy Ghost
(Luk 11:13). (Sketches of Sermons.)

Salvation

I. Salvation is not by works.

1. Because of our relation to God. We are His creatures; we owe Him everything always; and
therefore never can acquire any surplus merit to place to the account of past
shortcomings and offences.
2. Because of our moral inability to perform works of righteousness, on account of the
depravity and corruption of our nature.
3. Because every attempt to procure salvation by works implies the principle of value for
value, and our works would be no equivalent for the salvation required.

II. The true source and character of salvation.

1. It has its origin in Gods kindness and love toward man (Tit 3:4).
2. His kindness and love were manifested through Jesus Christ our Saviour (Tit 3:6).
3. This salvation includes justification by His grace, adoption into His family by His love,
regeneration by the power of the Holy Ghost, the blessed hope of eternal life while here,
and the blessed reality of eternal life hereafter (Tit 3:5; Tit 3:7). (O. McCutcheon.)

Salvation by grace

I. PREVIOUS CHARACTER. Two great lessons

1. Adoring gratitude.
2. Deep humility.

II. PRESENT STATE. Sinners saved by grace.

1. The originating cause of salvation.
2. The efficient means of salvation.

III. Future expectations.

1. This hope is supporting.
2. Sanctifying. (Expository Outlines.)

Salvation viewed from Gods side

In this passage, which is a brief but pregnant epitome of the gospel, the scheme of mans
salvation is regarded only from the side on which it is wholly Gods work, without taking note of
the conditions and qualifications which, however much they too are Gods work, are required
from the cooperation of man. The apostle was dwelling on the truth that the change referred to
in Tit 3:3 is not due to ourselves or our own merit, but to Gods grace. He therefore had no
occasion to allude here to the qualifications or stipulations required at baptism, nor to the faith
by which man is justified, nor to the working out his own salvation, which is one of the
instruments by which the Holy Ghost renews us day by day, nor to the holiness which is the
character and badge of the heirs of eternal life. All this is needed; but, viewed from Gods side, it
is not by anything which man has done or could do, but by His own free mercy that God has
saved him. (Bp. Jackson.)

Working hard for salvation

A Christian lady was visiting a poor, sickly woman, and after conversing with her for a little
she asked her if she had found salvation yet. No, she replied, but I am working hard for it.
Ah, you will never get it that way, the lady said. Christ did all the working when He suffered
and died for us, and made complete atonement for our sins. You must take salvation solely as a
gift of free, unmerited grace, else you can never have it at all. The poor woman was at first
amazed beyond measure, and felt for the moment as if all hope had been taken from her; but
very soon the enlightenment came, and she was enabled to rest joyously on Jesus alone. When
speaking afterwards of the friend who had been so helpful, she said, Oh, how I will welcome her
into heaven, for she guided me to the Saviour.
Good work, no ground of acceptance with God
A man whom I knew in Chicago failed in business, and got into difficulties. He had paid his
creditors what proved to be worthless notes, for he had no assets. He coolly proposed to put
matters right by handing to his creditors more worthless notes. Now, many of you are trying to
act like that. You have no spiritual assets, you have nothing with which to pay, and yet you are
proposing to pay God with what is worthless to save you. Suppose you owe a grocer 20, and
you go and tell him that you are not going in debt in future, what answer would you expect? He
would say: All very well so far as it goes; Im glad to hear it. But your keeping out of debt in the
future wont pay what you owe me now. What about that 20 already due? A hundred years
ago, when Prince Charles the Pretender headed a rebellion, many risked their lives and property
for his sake, feeling sure that if he succeeded he weald reward them handsomely. But he did not
succeed. He lost, and so they lost. What could they get from him, when he had nothing to pay?
At the close of our late American Civil War, between the Federals and rebel Confederates, a man
in Georgia wanted to pay, as his tax, money issued by the Confederate Government. But of
course the officer representing the revenue of the Federal Government said, That wont do.
Your money is worthless. It was issued by rebels, and we cannot accept it. The man who expects
God to accept him on the ground of his good works, or of anything that he can do, is acting like
that. In America no man lost his life or his estate through engaging in that great rebellion,
because mercy was shown. But for all that the government could not recognise the currency of
rebels. Mercy is offered to all men, but everything with which they hope to purchase pardon and
peace is simply worthless. (Major Whittle.)

Good works not to be relied on

Though good works may be our Jacobs staff to walk with on earth, yet they cannot be our
Jacobs ladder to climb to heaven with. To lay the salve of our services upon the wound of our
sins, is as if a man who is stung by a wasp should wipe his face with a nettle; or as if a person
should busy himself in supporting a tottering fabric with a burning firebrand. (T. Secker.)

The washing of regeneration

Regeneration
The main thoughts which run through these verses are the cause and method of redemption.
These are set against the old state of sin, in which we were foolish, disobedient, deceived,
serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.

I. SALVATION AS TO ITS PRIMARY CAUSE. The cause is Divine, lodged within the Divine heart,
and is twofold.
1. Love. The love of God for a world of sinners lost, is the first cause of mans redemption.
That love is like Himself--free, boundless, inexplicable, and eternal. For God so loved
the world, etc. God is love.
2. Mercy. The object of love can only be touched by the hand of mercy. This speaks of the
sinfulness of our nature, and that compassion which has found a way for love to operate
on the human heart. The original of the gospel is not a human device, or the work of
righteousness, but the gift of God to fallen man.

II. SALVATION AS TO ITS METHOD. There are here also two observations made by the apostle.
1. The removal of guilt. The washing of regeneration means the removal of the guilt of the
soul, and the acceptance of the peace of the Father. It was the custom to sprinkle the
proselytes with water, in token of their renouncing their idolatry, and be made clean to
enter the service of the true God.
2. The renewal of Divine influences. The Spirit rests on believers to light them, and to guide
them; also to comfort them. Regeneration must be followed by the indwelling Spirit. This
is a comparison taken from nature, where all living things are renewed in the spring of
the year. Thus we are reminded of the necessity for the constant power of the Holy Ghost
in our daily life. (Weekly Pulpit.)

Regeneration

I. The renewing.
1. It creates a new thing in man (2Co 5:17). Like a vessel with a new commander, steering a
new course, by a now compass, to a new haven. The old nature remains, though the new
nature has come, and there are now in the one man the carnal and the spiritual mind--
the human and the Divine life--that which is born of the flesh, and that which is born of
the Spirit--the old man of sin that is to be crucified, and the new man that is to be
renewed daily in the image of Him that created him, until he shall come to the full
stature of a man in Christ Jesus.
2. It is a restoration of a former state. That which was lost by sin is restored by regeneration,
3. It is a renovation of the whole man. Though every part be not thoroughly sanctified, yet
the regenerate are sanctified in every part. They have a perfection of parts, though not of
degrees. The renewing is going on in every part, though every part is not perfectly
renewed. The seat and centre of this renewing work is the heart. The might of the Spirit
is exerted in the inner man. And from thence He works outwardly to the utmost
extremity. Just as the vital fluid is driven by the propelling power of the animal heart to
every extremity of the body, so is the renewing energy sent forth from the centre of moral
and spiritual life--the inner man by the power of the indwelling spirit. And so will He
continue to work until the day of perfection shall come, when we shall be presented
faultless before the throne of glory, without spot or wrinkle, or any such thing,
 II. THE RENEWER. The Holy Ghost.
1. Not an influence, but a Person, having ascribed to Him in Holy Scripture the attributes
and actions of a person, and that a Divine and omnipotent person. To Him is confided
the work of carrying out the purposes of the Father by applying the truth and work of the
Son. It is by the Spirits overshadowing of the soul that the new creature is conceived and
brought forth. The babe of grace can call no man on earth father. And while a mans
regeneration is not of his fellow man, neither is it of himself. They which are born of the
flesh contribute nothing to their own being, neither do they that are born of the Spirit;
they are begotten of God.
2. But the Holy Ghost, in His renewing, uses--Instrumentality. The one grand instrument is
the Word (Jam 1:18; 1Pe 1:23).
(1) It may be by the Word read. Augustine and Luther tell us they were converted by the
reading of the Word; so have many thousands of others. In Madagascar we have a
striking illustration of this, in the conversion of many thousands by reading only
fragments of the Word of God, left in their country by the banished missionaries.
(2) It may be by the Word remembered. I read once of an aged man, who had lived an
ungodly life, and had wandered thousands of miles away from his native home, who
one day, while he was sitting under a tree, had suddenly brought to his remembrance
truths he had read and heard when a child and youth, but which had been long
forgotten. They came with such irresistible power that his conversion was the result.
(3) It may be by the Word lived and acted out. There are those who will not read the
written Word, neither will they go to hear the Word preached, but who are willing
readers--unconscious readers of the lives of Christians among whom they dwell. God
expects His people, whom He has regenerated, to be living epistles of Christ, known
and read of all men. Was it not in this sense that Paul exhorted believing wives to
win their unbelieving husbands without the Word, by their chaste conversation,
coupled with fear.
(4) It may be by the Word spoken--as a man would speak to his friend. The kind and
faithful teachings of friendship have often proved the instrument, in the hands of the
Holy Ghost, for the accomplishment of this great object. I owe much to the public
ministry of the Word, said a recent convert to his minister; but it was the Word
spoken by a friend that was made by God the immediate instrument of my
conversion.
(5) But it is principally by the preached Word that God works. The public ministry of the
Word is Gods appointed institution for the accomplishment of this glorious end. The
preacher is the spiritual husbandman, sowing broadcast the incorruptible seed of the
Word, which shall spring up and bring forth fruit, some thirty, some sixty, and some
a hundred-fold. This is all the minister can do; sow the seed in prayer, and faith, and
hope--God must give the increase. (H. Quick.)

The laver of regeneration

I. We must conceive that IN EVERY SACRAMENT THERE BE THREE ESSENTIAL PASTS, the absence
of any of which destroys the whole.
1. The sign.
2. The thing signified.
3. The analogy between them, which is the union of them both.
The first is some outward and sensible thing; the second, inward and spiritual; the third,
mixed of them both. As in baptism the sign is water, the thing signified the blood of Christ. The
analogy or union standeth in this resemblance, that as the former outwardly washeth the
filthiness of the body, so the latter inwardly purgeth the soul from all sin. By reason of which
relation and near affection between the sign and the thing signified, it is usual in the Scriptures
by an improper, but sacramental speech.
1. To call the sign by the name of the thing signified, and contrarily. And thus baptism is
called the washing of the new birth, because it is a sign, seal and instrument of it.
2. To ascribe that to the sign which is proper to the thing signified, and so baptism is here
said to save, as also 1Pe 3:21, which is indeed the property of the blood of Christ (1Jn
1:7), but by the near affinity of these two in the sacrament it is said so to do, to note unto
us
(1) Not to conceive of the sacramental elements as bare and naked signs, so to grow into
the contempt of them.
(2) As we may not conceive them idle sins, so neither idle signs by insisting in them as
though they were the whole sacrament, for they are but outward, whereas the
principal matter of a sacrament is spiritual and inward.
(3) That then we truliest conceive of a sacrament, when by looking at the one of these we
see both, neither making the sign a vain symbol, nor yet ascribing anything to it
transcending the nature of it, such as are the peculiars and the prerogatives of God,
but in the sign and action, which is outward, be led to those which are spiritual and
inward.

II. How is baptism then the laver of regeneration?

1. As it is an institution of God signifying the good pleasure of God for the pardoning of sin,
and accepting to grace in Christ; for as the word signifieth this, so doth also the
sacrament which is a visible word. And thus is it truly said of the Word and sacraments
too that they save and sanctify, because they signify the good pleasure of God in saving
and sanctifying us, even as we say a man is saved by the kings pardon, not that the
pardon properly doth it, for that is the mere merciful disposition of the king, but because
the pardon (written and sealed perhaps by another), signed by the king, is the ordinary
instrument to manifest the merciful mind of the king in pardoning such a malefactor,
2. As it is a seal or pledge of our sanctification and salvation, as certainly assuring these to
the soul of the believer, as he is or can be assured of the other, that as a man having a
bond of a thousand pounds sealed him may truly say of it, here is my thousand pound,
that is, a security, as surely confirming it unto me as if I had it in my hands, or as I have
this even so may the believing party baptized say of his baptism, Here is my
regeneration, here is my salvation.
3. As it is a means to excite and provoke the faith of the receiver to lay hold upon the grace of
the sacrament, and apply it to these purposes, in which regard it be as truly said to renew
as faith is said to justify, and that is only as it may be a means or hand to lay hold on
Christ our righteousness; so baptism is a means helping forward our renewing by the
true understanding and conscionable and serious meditation of it.
4. In that in the right use of it, it giveth and exhibiteth Christ and all His merits to the fit
receiver, for then Gods grace putteth forth itself, and after a sort conveyeth itself in and
by this instrument into the heart of the worthy receiver. And thus principally it is the
laver of regeneration, because in it and by it as a means and organ the Holy Ghost freely
worketh His grace in such as in whom He delighteth. (T. Taylor, D. D.)

The laver of regeneration

 On mans aide there is the washing with water; and on Gods side there is the washing away of
sin and pouring out of the Spirit. The body is purified, the soul is purified, and the soul is
hallowed. The man is washed, is justified, is sanctified. He is regenerated: he is a new creature.
The old things, his old principles; motives, and aims, then and there passed away: behold,
they are become new (2Co 5:17). Can any one reasonably doubt that, when the apostle speaks of
the washing of regeneration, he means the Christian rite of baptism, in which, and by means of
which, the regeneration takes place? We are fully justified by his language here in asserting that
it is by means of the baptismal washing that the regeneration takes place; for he asserts that God
saved us through the washing of regeneration. The laver or bath of regeneration is the
instrument or means by which God saved us. Such is the natural, and almost the necessary
meaning of the Greek construction. And there are numerous analogies which throw light upon
the question, proving to us that there is nothing exceptional in God (who of course does not
need any means or instruments) being willing to use them, doubtless because it is better for us
that He should use them. In what way is the employment of perceptible means a help to us? In
two at least. It serves the double purpose of being both a test to faith and an aid to faith.
1. The acceptance of divinely appointed means is necessarily a test of faith. Human intellect
is apt to assume that Omnipotence is above using instruments. Is it likely, we ask, that
the Almighty would employ these means? Are they not altogether beneath the dignity of
the Divine nature? Man needs tools and materials; but God needs neither. It is not
credible that He has ordained these things as conditions of His own operation. All which
is the old cry of the captain of the host of Syria. Therefore humbly to accept the means
which God has revealed as the appointed channels of His spiritual blessings is a real test
of the recipients faith. He is thus enabled to perceive for himself whether he does
sincerely believe or not; whether he has the indispensable qualification for receiving the
promised blessing.
2. The employment of visible means is a real aid to faith. It is easier to believe that an effect
will be produced, when one can perceive something which might contribute to produce
the effect. It is easier to believe when one sees means than when none are visible; and it
is still easier to believe when the means seem to be appropriate. The man who was born
blind would more readily believe that Christ would give him sight when he perceived that
Christ was using spittle and clay for the purpose; for at that time these things were
supposed to be good for the eyes. And what element in nature is more frequently the
instrument both of life and of death than water? What could more aptly signify
purification from defilement? What act could more simply express death to sin and a
rising again to righteousness than a plunge beneath the surface of the water and a re-
issuing from it? Faith in the inward gift, promised by God to those who believe and are
baptized, becomes more easy when the outward means of conferring the gift, not only are
readily perceived, but are recognised as suitable. In this way our faith is aided by Gods
employment of means. Is the renewing of the Holy Ghost the same thing as the
washing of regeneration? In this passage the two expressions refer to the same fact, but
in their respective meanings they are not co-extensive. The Greek construction is
ambiguous like the English; and we cannot be sure whether St. Paul means that God
saved us by means of the washing and by means of the renewing, or that God saved us by
means of a laver, which is both a laver of regeneration and a laver of renewal. The latter
is more probable: but in either case the reference is to one and the same event in the
Christians life. The laver and the renewing refer to baptism; and the regeneration and
the renewing refer to baptism; viz., to the new birth which is then effected. But,
nevertheless, the two expressions are not co-extensive in meaning. The laver and the
regeneration refer to one tact, and to one fact only: a fact which takes place once for all
and can never be repeated. A man cannot have the new birth a second time, any more
than he can be born a second time: and hence no one may be baptized twice. But the
 renewing of the Holy Spirit may take place daily. (A. Plummer, D. D.)

Spiritual washing
The following is related in the life of the late Dr. Guthrie. James Dundee, a weaver, lived on a
lone moor, where, beyond his wifes, he had no society but that of God and nature. James might
have been a poet, though I dont know that he ever cultivated the muse; a man he was of such an
impassioned nature, lofty thoughts, and singularly vivid imagination. On the morning of a
communion Sabbath he rose, bowed down by a sense of sin, in great distress of mind. He would
go to church that day, but, being a man of a very tender conscience, he hesitated about going to
the Lords table. He was in a state of great spiritual depression. In this state of mind he
proceeded to put himself in order for church, and while washing his hands, no one being by, he
heard a voice say, Cannot I, in My blood, as easily wash your soul, as that water does your
hands? Now, minister, he said, in telling me this, I do not say there was a real voice, yet I
heard it as distinctly, word for word, as you now hear me. I felt a load taken off my mind, and
went to the table and sat under Christs shadow with great delight.
The renewing of the Holy Spirit
The word renewing is used in the Scriptures in reference to the starting point of the
Christian life--regeneration, and to the progressive development of it, day by day. Consider it
now in the latter sense, that is in connection with the Holy Spirits work in those who have life
eternal.

I. Establishing.
1. Bringing back the wanderer (Hos 14:1-2; Job 22:23).
2. Settling the unstable (Psa 51:10; Psa 57:7; Eph 3:17).
3. Comforting the fearful (Psa 23:3; Psa 51:12).

II. Strengthening.
1. Separating us from the things that hinder our growth (2Co 6:16-18).
2. Bringing us into closer contact with the Fountain of Supply (Isa 40:31; Eph 3:17).
3. Enlarging our capacity and powers of reception (2Co 4:16).

III. Transforming.
1. Illuminating the mind (Rom 12:2; Col 3:10).
2. Gladdening the heart (Rom 15:13; Rom 14:17).
3. Energising the will (Eph 3:16; Eph 4:23).
4. Transfiguring the character (2Co 3:18). (E. H. Hopkins.)

Renewing of the Holy Ghost

The renewing of the Holy Ghost

I. Bring together some oe the more striking Scripture testimonies to the necessity of this
agency.
1. As embodied in the devotional sentiments of holy men. Hear David. Create in me a clean
heart, etc. Cast me not away from Thy presence, etc. Teach me to do Thy will, etc.
Thy Spirit is good; lead me, etc. And so Paul. Now the God of peace fill you with all
joy, etc.
 2. As a fulfilment of ancient promise. I will pour water on him that is thirsty, and floods
upon the dry ground. I will pour My Spirit upon thy seed, and My blessing upon thine
offspring. A new heart also will I give you, and a new spirit will I put within you. And
I will put My Spirit within you, and cause you to walk in My statutes. If from these
examples we pass to the New Testament, to consider how far the supposition of this
great spiritual change enters into the pleas and arguments by which the sacred writers
exhort their converts to the duties of practical godliness, we find the great promise of
Whitsuntide sharing equally with our Lords proper oblation a claim to be received as
among the very necessities of our salvation. If any man have not the Spirit of Christ he is
none of His. Now we have received not the spirit of the world, but the Spirit which is of
God. Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in
you? Hereby we know that we dwell in Him, and He in us, because He hath given us of
His Spirit. These passages, with numberless others which might be quoted, show to us
how completely the work of Christ for man, and the work of the Spirit in man, are looked
upon by the inspired penman as joint and co-equal parts of a common salvation, the
constituent elements of one great truth, successive and inseparable links in that chain of
mercy by which sinners are to be lifted up from earths lowest pit, and set down with
Christ on heavens highest throne.
3. As practically attested by the great facts of gospel history. The great miracle of Pentecost
is one standing witness that without the agency of the Divine Spirit there never was, and
never can be, such a thing as true conversion. It was not Peters preaching that turned
the hearts of those three thousand. He might have exhibited truth to the understanding
of that great audience; he might have addressed powerful appeals to their consciences;
he might even have lodged a deep conviction of the truth of all he said in their very souls;
but so to convince them as to make them yield, so to prick their hearts that into its open
pores there should be received and welcomed the truth as it is in Jesus, this was a work
to be done, not by might, nor by power, but by My Spirit, saith the Lord of Hosts. The
manner in which the notorious Earl of Rochester describes his conversion is strikingly
illustrative of some great influence from without, acting upon, though still concurrently
with his own natural faculties. He was reading, he tells us, the 53rd chapter of Isaiah,
and his language is that there was some inward force upon him which convinced him
that he could resist no longer, for the words had an authority which did shoot like rays or
beams in his mind; and this power did so effectually constrain him that he did, ever
after, as firmly believe in his Saviour as if he had seen Him in the clouds.

II. How this renewing of the Holy Ghost in the soul of man is accomplished.
1. First, we attribute to Him a true and proper indwelling in our souls (Joh 14:17).
2. Again, by the influences of this Spirit alone, are both produced and maintained within us
all those affections and dispositions which constitute the renewed man.
3. Further, it is helpful to that renewing process which the Spirit of God carries on within us,
that He testifies to the reality of His own work. Without raising the question of how
much or how little of assurance must be inseparable from true conversion, the various
expressions, witness of the Spirit, earnest of the Spirit, seal of the Spirit, must imply that
one office of this Divine Agent is to supply some form of corroborative testimony to our
own minds that we are the children of God. He that believeth on the Son of God hath
the witness in himself.
4. Once more, the renewing power of the Holy Ghost is to be looked for in the daily
sanctification of our souls, and the preparing them for a condition of endless life. (D.
Moore, M. A.)
The difficulty of removing the pollution of sin
At Portland navy yard one of the United States ships came in for repair and fumigation, as
yellow fever had broken out amongst her crew during her previous voyage. She was thoroughly
scraped and repainted, and then put into commission again, but she was less than a month at
sea when the fever once more appeared. It was decided to open her up and expose the fever
spores to a thorough freezing during the winter, as medical men said that the spores could not
live in cold weather. In the spring she was again painted and refurnished, but the fever appeared
again. Then it was found that, though a noble-looking vessel, death was in her, and she was
towed to sea and sunk. So is it with all who have not been born again; they carry within their
hearts the seeds of a fatal fever, and unless they are completely cleansed from it by Christ they
will one day go down in the sea of the Divine wrath.
Which He shed on us abundantly, through Jesus Christ
Abundant supply of grace

I. The graces of the Spirit are plentifully poured out upon us as out of a full and rich mercy.
For
1. We have the accomplishment of many prophecies and promises, as Isa 11:9; Dan 12:4.
Many prophecies were then sealed, and the book shut until the term of time; but then
many should run to and fro, and knowledge should be increased.
2. We have the truth of many types and resemblances, as of the waters running from under
the threshold of the sanctuary, still rising to increase; and of the proceedings of the New
Testament, typified in the cloud which at the first appearance was no bigger than a mans
hand, but after rose to that greatness as to cover the whole heavens.
3. If we compare our Church with that of the Jews we shall observe that the Lord did but
drop and sprinkle these graces here and there upon a few persons where He pleased, but
now hath poured out His Spirit and opened a fountain of grace to the house of Judah and
Jerusalem, even for all true believers.
(1) If such plenty of grace be poured out upon us, our care must be to be found
answerable thereunto, that according to our proportion our increase may be; for we
may not think the return of one talent sufficient if we have received five or ten, seeing
where much is given much will be required. Hath the Lord so richly shed out His
Spirit that whereas the most excellent patriarchs saw Christ only afar off, the most
simple of our age may see Him in the Word and sacraments even crucified before his
eyes, and will it not be expected that in all things we should be made rich in Him?
And thus have we ministered unto us a ground of examination whether we find the
fruits and work of these waters upon us.
(2) If upon this examination we feel not this plenty of grace, we must beware of accusing
God, but condemn ourselves in whom all the fault is, as who refuse and despise so
great grace. If any ask how it can come to pass that such excellent grace should be
refused, I answer there are three main causes of it
1. Ignorance and blindness of mind.
2. Hardness of heart.
3. Security, which three destitute us of so abundant grace as is offered.

II. All the grace that is bestowed on us IS BY MEANS OF JESUS CHRIST, FOR WITH HIM IS THE
FOUNTAIN AND HEADSPRING; yea, He is the head which sendeth life, sense, motion, and direction
into all the members, resembled in that holy ointment which ran down from Aarons head and
beard even to the skirts of his garment. The evangelist, after he had affirmed that Christ was full
of grace and truth, addeth that of His fulness we receive grace for grace, so the apostle (Col 2:9-
10).
(1) Want we any grace? call upon God in the name of Christ. Whatsoever ye ask the
Father in My name, He will give it unto you. Get Christ to be thine own, become a
true believer, that thou mayest in Him begin thy prayer with Our Father; this is the
way to be rich in grace.
(2) Hast thou received any spiritual grace? sacrifice not unto thine own net, but be
thankful unto God in Christ.
(3) Take heed of quenching that grace, neither grieve that good Spirit of God by thy sin,
for thou camest hardly by it, for Christ must come down from heaven, humble
Himself to the death, rise again, ascend, and now make continual intercession before
He could procure thee the least grace. A thing very little thought of. (T. Taylor, D. D.)

Eminent holiness
Our text combines doctrine and practice, faith and morals, and makes the one the proper
foundation of the other. That, being justified by His grace, we should be made heirs. This is a
faithful saying--that they which have believed be careful to maintain good works. It is worthy of
remark that there are four passages of Scripture in which the expression a faithful saying is
employed, and each faithful saying is worthy of all acceptation (1Ti 1:15; 1Ti 4:8-9; 2Ti 11:11-13;
Tit 3:8). And they all mark out the connection between faith and obedience--between holiness
and happiness--between principle and practice.

I. That the doctrine of our acceptance in Christ, while it forms the only foundation of a
sinners hope, has a direct tendency to promote eminent holiness.
1. The doctrine of justification by faith, through the merits and advocacy of Christ,
constitutes the alone basis of our acceptance with God. We are said to be justified by His
grace. This doctrine forms the only answer to the question which in every age has baffled
the wisdom of the wise, and brought to nought the understanding of the prudent. How
shall man be just with God? A cordial reception of Jesus Christ as the end of the law for
righteousness to every one that believeth, entitles the returning offender to life by a
merciful appointment, and brings him into a state of personal acceptance with God. This
doctrine may well be considered as the cardinal doctrine of Christianity, and as lying at
the very foundation of all our hopes for eternity. So deep and aggravated is our guilt, that
it is quite evident that if we be not accepted by the merits and righteousness of another
we cannot be accepted at all; for it is clear we have no righteousness of our own. This
therefore forms, as the text states, a singular exhibition of Divine benignity and grace.
Grace provided the Saviour revealed in the gospel--grace accepted His substitution in the
sinners place--grace communicated the principle of piety implanted in the human heart-
-grace preserves that principle from extinction, amidst all the storms and tumults of this
opposing world--and grace crowns the subjects of its influences with glory at last.
2. The doctrine of justification, so far from lessening the obligations to obedience, furnishes
the most powerful of all inducements to eminent holiness. The pardoned offender is not
rendered lawless; a justified state is not exempted from obligation. We are not without
law to God, but under the law to Christ. It is no part of the Divine design to raise up one
light in order to extinguish another. What was once truth is always truth; what was once
duty is always duty. All the original grounds of moral obligation remain. If God was our
Creator before our conversion, He is our Creator still--a faithful Creator. If God was our
Judge before, He is our Judge still. Neither does Divine grace destroy or change any of
the relations in which we previously stood to each other, nor cancel any of the duties
arising out of those relations. Neither does Divine grace alter the nature of sin, nor
 render it one whir less than before the abominable thing which God hateth. The plague
does not cease to be the plague because a remedy has been mercifully provided for it. The
gospel has produced no change in our moral relation to God, nor in our relation to our
fellow man; and, therefore, all the antecedent obligation to obedience remains
unchanged; and they that have believed in God are enjoined carefully to maintain good
works. The gospel superadds motives and inducements unknown before to induce
conformity to the Divine will. The grace of God, that bringeth salvation, teacheth us that,
denying ungodliness and worldly lusts, we should live soberly, righteously, and godly. All
false religions attempt to lower the standard of morals, in order to fall in with the
weakness or wickedness of mankind. But Christianity presents us with raised views of
the spirituality of the Divine law. It presents us with the most powerful motives to
holiness--derived from the love of God--the Cross of Christ--the glories of the coming
world, and especially from the great work of redemption.

II. THAT THESE PRINCIPLES, IN THEIR CONNECTION WITH EACH OTHER, ARE TO BE EXPLICITLY
ASSERTED AND MAINTAINED. These things I will that thou affirm constantly. They are to be
affirmed in their connection with each other--that is, the doctrine of justification is to be
affirmed--and the doctrine of sanctification is to be affirmed too: the one as the cause, the other
as the effect; the one as the root, the other as the fruitful branch. And observe to what class of
characters the exhortations and commands of the gospel are to be specifically addressed That
they which have believed in God might be careful to maintain good works; plainly proving that
the most advanced Christians require to be frequently admonished. Our text says these truths
are to be constantly affirmed. These good works are to be expressly enjoined upon those who
believe. We are not to leave them to implication and inference, as though we presumed that they
would follow as a necessary result from the mere belief of the doctrine of justification, but they
are to be plainly stated and enforced. This is to be done in defiance of opposition and
contradiction, which supposes objection and denial on the part of some. The reasons why we
should thus constantly urge these truths will be perceived at a glance.
1. Because we are always liable to overlook and forget them amidst the active engagements
and snares of life. The gospel ministry was instituted for this purpose.
2. Because the personal sanctity of Christians is the final object of the dispensation of mercy.
To this everything in the Divine economy tends; in this everything terminates. It is no
inferior degree of excellence to which we are taught to aspire; we are not to begin only,
but to advance and persevere--we are to maintain good works, and to be careful to
maintain them. The marginal rendering is more emphatic still--the force of the Greek
word being to go before in good works--to excel, to emulate--to attain eminence in
holiness and devotion. Plutarch tells us that it was the aim of Tully, that it was his
ambition, to be eminent in all that he undertook. How much more should Christians
desire to attain the highest measures of moral and religious excellence.
3. Because advancement in holiness is essential to the enjoyment of all genuine consolation.
The state of grace is only evidenced by the sanctities of the Christian character.
4. Because the absence of these good works proves the destitution of Christian principle, and
leaves the individual exposed to a fearful disappointment and a final doom.

III. That from the faithful exhibition of these truths the happiest results are to be anticipated
to the Church and the world. These things are good and profitable to men. They are good in
themselves, and good in their influence upon the mind. Many things may be good that are not
profitable, and some may be thought profitable that are not good; but these are both good and
profitable. They are good in the Divine esteem--good as the transcript of His own infinite
excellence--good as perfectly accordant with all His revelations to man--good in their origin--
good in their progress--good in their end. They come from heaven and lead to it. They are good
and profitable, as opposed to those foolish questions, and genealogies, and contentions, and
strivings about the law, which we are told in the next verse to avoid as unprofitable and vain.
(The Evangelist.)

That being justified by His grace

Justification; faith; works

I. The moral rectification of the soul.

1. All souls in their unrenewed state are unrighteous.
2. Restoration to righteousness is the merciful work of God.
3. In this moral rectification of soul there is the heirship of eternal good.

II. The essential foundation of all true faith. To believe in God implies
1. To believe in what He is in Himself--the only absolute existence, without beginning,
without succession, without end, who is in all and through all, the All-Mighty, the All-
Wise, the All-Good Creator and Sustainer of the universe.
2. To believe in what He is to us--the Father, the Proprietor, and the Life.

III. The supreme purpose of moral existence is to maintain good works.

1. Good works are
(1) Works that have right motives.
(2) Works that have a right standard.
2. The maintenance of these works requires strenuous and constant effort.
3. The great work of the Christian ministry is to stimulate this effort. (D. Thomas, D. D.)

Gods method of justification

1. The originating cause is the grace, the free, sovereign, undeserved, and spontaneous love
of God towards fallen man (Tit 3:4-5; Tit 2:11; Rom 3:24).
2. Our Lord Jesus Christ is the sole meritorious cause. All He did, and all He suffered, in His
mediatorial character, may be said to have contributed to this great purpose.
3. The instrumental cause of justification. The merit of the blood of Jesus does not operate
necessarily so as to produce our pardon as an immediate and unavoidable effect, but
through the instrumentality of faith.
Hence
1. We are not justified, in whole or part, by the merit of our own works, whether past,
present, or future.
2. Our repentance is neither the meritorious course, nor the immediate instrument of
justification.
3. The Holy Spirits work of regeneration and sanctification is not the previous condition of
our free justification or the prerequisite qualification of it.
4. Our justification is not by the merit of faith itself; but only by faith, as that which
embraces and appropriates the merit of Christ. (J. Bunting.)

Relation of justification to regeneration

 Justification is a qualification of title; regeneration of nature. Justification alters the relative
character; regeneration the personal. Justification reconciles us to the Divine favour;
regeneration to the Divine service. Justification removes every obstacle of law; regeneration
every obstacle of disposition. Justification destroys the incapacity of guilt; regeneration the
resistance of depravity. Justification makes us one with God in acceptance; regeneration makes
us one with Him in will. Justification opens heaven; regeneration causes us to walk in its white.
Justification furnishes the song of deliverance; regeneration teaches us to modulate it. (R. W.
Hamilton, D. D.)

The finished work of Christ

A poor man was very anxious about his soul. Though he knew the Bible well, yet he could not
get over one difficulty, which was that he wanted to do something to save himself; it was too
easy a way to be saved by Christ without doing anything to merit salvation himself; at least so he
thought. One day an evangelist called at his workshop, and saw a gate all painted and varnished,
ready to be hung in its place. John, he said, is this gate complete? Yes, sir; it is quite
finished; it has got the last coat of varnish. You are perfectly certain? Yes, quite. The
evangelist took up a plane, and in a moment had taken a shaving off the top bar. Stop, stop,
sir! cried John, you are spoiling the gate. Ah, John, that is what you want to do with Christs
work; He has completed the work of your salvation, yet you want to spoil it by doing something-
-you dont know what--to improve upon it! This practical hint was just what John needed, and
there and then he gave up trying to improve upon the work of Christ, and gave himself up to be
saved at once, just as he was, in the workshop.
We should be made heirs
Heirs of eternal life
In these words is laid down the second end of that new condition into which believers are
brought. In which for the meaning two parts must be considered
1. The right and privilege of believers who, being once justified by faith, are made heirs of
life eternal.
2. Their present tenure of this their inheritance by hope.

I. For the former, THE WORD HEIR IN THE FIRST AND PROPER SIGNIFICATION BETOKENETH A LOT,
and is used sometimes in the New Testament with allusion unto the twelve tribes, whose
portions were divided and distributed unto them by lot, as Eph 1:11, whence that people were
more peculiarly called the lines and heritage of the Lord, as whom Himself made partakers of all
the good things of that land; and by proportion those also who by faith laid, or shall lay, hold
upon His covenant, for all those spiritual and eternal good things shadowed out thereby. But
commonly it signifieth those who after a mans death succeed him in his goods and possessions,
especially children, whose right it is to inherit their fathers lands and possessions; and thus
must we become heirs by becoming the sons and children of God. Now, whereas children are
either natural or adopted, our title to this inheritance cometh in by the grace of adoption, seeing
Christ is the only natural Son, as we confess in our creed; and the phrase of the text is
observable, which faith we are made heirs, but not so born; so as this inheritance belongeth
properly unto Christ the natural son, the heir, and firstborn of many brethren, and consequently
through Him communicated unto us, who are sons by adoption (Joh 1:12).

II. THE PRESENT TENURE OF THIS INHERITANCE IS BY HOPE, for our inheritance is not so much
set before our bodily eyes as the eyes of our faith, which is not of things present, but of things to
come. And yet although it be an estate to come, the Lord would not leave us without such graces
as being conversant about it might serve us in this life to retain our hold and comfort therein,
such as are faith, hope, and patience. Now hope signifieth two things
1. The thing hoped for. Hope which is seen is not hope (Rom 8:24). What is the hope of
the calling (Eph 1:18).
2. For the gift whereby we hope and expect good things promised, and this must of necessity
here be meant, because life eternal of which we have spoken is the thing hoped for.
This grace hath the Lord for our encouragement and comfort, in and for the state of this life
only, put into the hearts of His elect, that they might hereby have a certain hold and expectation
of all that good which God of His mercy through the merit of His Christ hath promised; the
which shall cease when they come once to see that which they now hope for, seeing hereafter can
be no hope, not in heaven, for the godly shall enjoy all blessedness their hearts can wish; not in
hell, for the damned can never hope for any good.
1. That which the apostle specially aimeth at is that heaven is not merited, but a free gift;
here it is called eternal life, which is the gift of God (Rom 6:23). It is called here an
inheritance, in that the elect are called heirs; it is against the nature of an inheritance to
come any way but by free gift, legacies we know are most free without desert, without
procurement, and what an absurd thing were it for a child to go to his father to offer to
buy his inheritance? It is said here further that we are made heirs, that is adopted, not
born to the inheritance, and therefore it is so much the more free. And lastly, it is here
called an eternal inheritance, which, if it be so, how can it be merited, being so far
disproportionable to anything we can do.
2. It teacheth us if we would have right to eternal life to become the sons of God, and
consequently heirs; seek to be resolved that thou hast a childs part in heaven. How shall
I come to know this? A man may know himself an heir of grace by two things
(1) By the presence of faith, for this intitleth into the covenant. Noah by faith was made
heir of the righteousness which is by faith (Heb 11:7). Faith in the Son of God it is
which maketh thee the Kings son and free born; this is the means of thy freedom,
here cometh in thy title, if thou reliest only upon the mercy of God in Christ for thy
salutation.
(2) By the presence of sanctification of heart, sanctimony of life (1Co 6:10-11).
3. This doctrine teacheth us to set our hearts upon this inheritance; a man that hath any
possibility to befal him cannot keep his mind, but it will be running after it, insomuch as
many wicked children in regard of their patrimony will inquire into their fathers years,
and grow sick of their mothers, and it is ordinary that such as look for windfalls by
decease will be feeding their hearts with their hopes; so should it be with us, who may,
without injury to our Father, long after our inheritance in heaven; and as we see men
take no content in any part of the earth, no nor in the whole, comparable to that peace or
portion which is their own, even so should not we suffer our hearts so to wander after
earth or earthly things, as that we settle our contentment anywhere but where our
inheritance and our treasure is. The which desire if it filled our hearts, three worthy
fruits of it would manifest themselves through our lives.
(1) It would moderate the eager cares of this life, and would not suffer men to become
drudges, or sell themselves as slaves unto the earth, for he that taketh himself to be
an heir of heaven is well enough provided and cared for already, his Father hath left
him so well as he need not basely shift for himself.
(2) It would content the mind with any present condition.
4. Set thyself well to keep this inheritance and the deeds of it, lay up the covenant safe in the
closet of the soul, hide the Word, which is the indenture of God passing it unto thee, in
the midst of thy heart, let not Satan nor any cheater defraud thee of it.
5. This doctrine affordeth sundry grounds of most sweet consolation.
 (1) The meanest believer is a great heir, and that to all Gods best blessings, a truth
which few see as they might and ought, and therefore fail of that comfort which God
hath put into their hands.
(2) Gods children being such heirs, they cannot but in the meantime be well provided
for till their patrimony fall. We know that great heirs in their minority are well and
honestly maintained, their fathers being rich and kind will not suffer them to want
things fit for them, and what they want in the purse they have in their education, and
if they be any way scanted for the present they shall afterward find it with much
advantage.
(3) In any want thou, being thy Fathers heir, mayest boldly repair to thy Father, with
good hope to speed in any request which He seeth fit for thee and making for thy
good. (T. Taylor, D. D.)

Looking for the hope of eternal life

One bright morning last summer, while travelling in Switzerland, I took my seat on the top of
a diligence as we passed along the magnificent country from Geneva to Chamounix. I was full of
expectation to see Mont Blanc. Our driver said, as we drew nearer the object of our journey,
Unless a cloud sails up and covers its forehead you will see it leaning up against the clear blue
sky. I need not tell you I kept looking up, feeling that every moment brought me nearer to the
sight I so much wanted to see. (Mrs. Bottome.)

TIT 3:8
Maintain good works -

I. WHAT WE ONCE WERE. A threefold set of evils is here described.

1. The first set consists of the evils of the mind: We were sometimes foolish, disobedient,
deceived. We were foolish. We thought we knew, and therefore we did not learn. Every
lover of vice is a fool writ large. In addition to being foolish, we are said to have been
disobedient; and so we were, for we forsook the commands of God. We wanted our own
will and way. We were unwilling to yield God His due place either in providence, law, or
gospel. Paul adds that we were deceived, or led astray. We were the dupes of custom and
of company. We were here, there, and everywhere in our actions: no more to be relied
upon than lost sheep.
2. The next bundle of mischief is found in the evils of our pursuits. The apostle says we were
serving divers lusts and pleasures. The word for serving means being under
servitude. We were once the slaves of divers lusts and pleasures. By lusts we understand
desires, longings, ambitions, passions. Many are these masters, and they are all tyrants.
Some are ruled by greed for money; others crave for fame; some are enslaved by lust for
power; others by the lust of the eye; and many by the lusts of the flesh.
3. We were also the bond slaves of pleasure. Alas! alas! that we were so far infatuated as to
call it pleasure! Looking back at our former lives, we may well be amazed that we could
once take pleasure in things whereof we are now ashamed. The Lord has taken the very
name of our former idols out of our mouths. A holy man was wont to carry with him a
book which had three leaves in it, but never a word. The first leaf was black, and this
showed his sin; the second was red, and this reminded him of the way of cleansing by
blood; while the third was white, to show how clean the Lord can make us. I beg you just
now to study that first black page. It is all black; and as you look at it it shows blacker
 and blacker. What seemed at one time to be a little white darkens down as it is gazed
upon, till it wears the deepest shade of all. Ye were sometimes erring in your minds and
in your pursuits. Is not this enough to bring the water into your eyes, O ye that now
follow the Lamb whithersoever He goeth?
4. The apostle then mentions the evils of our hearts. Here you must discriminate and judge,
each one for himself, how far the accusation lies. He speaks of living in malice and envy,
hateful and hating one another. That is to say, first, we harboured anger against those
who had done us evil; and, secondly, we lived in envy of those who appeared to have
more good than we had ourselves.

II. What has been done for us?

1. First, there was a Divine interposition. The love and kindness of God our Saviour, which
had always existed, at length appeared when God, in the person of His Son, came
hither, met our iniquities hand to hand, and overcame their terrible power, that we also
might overcome.
2. Note well that there was a Divine salvation. In consequence of the interposition of Jesus,
believers are described as being saved: not by works of righteousness which we have
done, but according to His mercy He saved us. Hearken to this. There are men in the
world who are saved: they are spoken of, not as to be saved, not as to be saved when
they come to die, but saved even now--saved from the dominion of the evils which we
described under our first head: saved from folly, disobedience, delusion, and the like.
Whosoever believeth in the Lord Jesus Christ, whom God has set forth to be the
propitiation for sin, is saved from the guilt and power of sin. He shall no longer be the
slave of his lusts and pleasures; he is saved from that dread bondage. He is saved from
hate, for he has tasted love, and learned to love. He shall not be condemned for all that
he has hitherto done, for his great Substitute and Saviour has borne away the guilt, the
curse, the punishment of sin; yea, and sin itself.
3. There was a motive for this salvation. Positively, According to His mercy He saved us;
and, negatively, Not by works of righteousness which we have done. We could not have
been saved at the first by our works of righteousness; for we had not done any. No, says
the apostle, we were foolish, disobedient, deceived, and therefore we had no works of
righteousness, and yet the Lord interposed and saved us. Behold and admire the
splendour of His love, that He loved us even when we were dead in sins. He loved us,
and therefore quickened us.
4. There was a power by which we were saved. The way in which we are delivered from the
dominion of sin is by the work of the Holy Ghost. This adorable Person is very God of
very God. This Divine Being comes to us and causes us to be born again. By His eternal
power and Godhead He gives us a totally new nature, a life which could not grow out of
our former life, nor be developed from our nature--a life which is a new creation of God.
We are saved, not by evolution, but by creation. The Spirit of God creates us anew in
Christ Jesus unto good works. We experience regeneration, which means--being
generated over again, or born again.
5. There is also mentioned a blessed privilege which comes to us by Jesus Christ. The Spirit
is shed on us abundantly by Jesus Christ, and we are justified by His grace. Both
justification and sanctification come to us through the medium of our Lord Jesus Christ.
6. Once more, there comes out of this a Divine result. We become today joint heirs with
Christ Jesus, and so heirs of a heavenly estate; and then out of this heirship there grows
a hope which reaches forward to the eternal future with exceeding joy.
 III. WHAT WE WISH TO DO. Be careful to maintain good works.
1. This precept is full in its meaning. What are good works? The term is greatly inclusive. Of
course we number in the list works of charity, works of kindness and benevolence, works
of piety, reverence, and holiness. Such works as comply with the two tables of command
are good works. Works of obedience are good works. What you do because God bids you
do it, is a good work. Works of love to Jesus, done out of a desire for His glory, these are
good works. The common actions of everyday life, when they are well done, with a view
not to merit, but one of gratitude--these are good works. Be careful to maintain good
works of every sort and kind.
2. This precept is special in its direction. To the sinner, that he may be saved, we say not a
word concerning good works, except to remind him that he has none of them. To the
believer who is saved, we say ten thousand words concerning good works, beseeching
him to bring forth much fruit, that so he may be Christs disciple. For living works you
must have a living faith, and for loving works you must have a loving faith. When we
know and trust God, then with holy intelligence and sacred confidence we work His
pleasure.
3. This precept is weighty in importance, for it is prefaced thus: This is a faithful saying.
This is one among four great matters thus described. It is not trivial, it is not a temporary
precept which belongs to an extinct race and a past age. This is a faithful saying--a true
Christian proverb, that they which have believed in God might be careful to maintain
good works. Let the ungodly never say that we who believe in free grace think lightly of
a holy life.
4. I am afraid that this precept of being careful to maintain good works is neglected in
practice, or else the apostle would not have said to Titus, These things I will that thou
affirm constantly. There are still persons in our Churches who need to have the ten
commandments read to them every Sabbath day. It is not a bad plan to put up the ten
commandments near the communion table where they can be clearly seen. Some people
need to see them; though I am afraid, when they come in their way, they wink hard at
some of the commands, and go away and forget that they have seen them. Common
morality is neglected by some who call themselves Christians.
5. This, mark you, is supported by argument. The apostle presses home his precept by
saying: These things are good and profitable unto men. Men are won to Christ when
they see Christianity embodied in the good and the true. (C. H. Spurgeon.)

The connection of faith and good works

Truth is many sided. And though like a pure gem, it is on all sides equally bright, it cannot all
be seen at once. No merely human mind can so take it all up as to give to every part the same
sharp and well-defined outline. Truth in the mind of Christ was like light in the sun, pure and
undivided, and ever came out in its glorious integrity. In the minds of his followers it was like
light in the prism, in which the rays are separated, or like light in the bow, in which, according to
certain laws, the rays are first refracted, and then reflected in the drops of rain, and in which we
see the conquering splendour of the light in its struggle with darkness. Faith and works were
never separated--not even in idea--in the teaching of Christ. In His own mind they were
indissoluble, and so in His instructions. If faith did not express itself in corresponding action,
He denied the existence of the principle, or rather He treated men as still on the side of the
world and of self. His apostles, on the contrary, gave to all truth their own mental cast and
colouring, and unless these various colours are allowed to meet and mingle, we shall lack the
pure light. Though Paul and James are treating of one and the same subject, each has his own
mode of statement; and the light in which he places it depends on his own individual state of
mind. Both apostles are teaching and enforcing the same doctrine, but the parties whom they
have in view are not the same. The teachers occupy exactly the same position; but those to
whom they address themselves have assumed entirely opposite and conflicting points. The
contrariety is not in the statements of the inspired men, but in the minds of Christian
professors. Each is a firm believer in the article of justification by faith, but it has different
phases, and according as it appears to the one or the other, is his representation. The aim of St.
Paul is to set forth Gods method of forgiveness and acceptance through the mediation of His
Son;--that this is revealed for faith, and that through faith alone do we come to participate in all
the provision of redeeming love. Faith, and not, justification, is his theme. There is but one
ground of dependence--but one foundation on which the soul can rest her hope of eternal life,
and from which all works are necessarily and forever excluded. But having been once brought to
repose our faith in the Divine method of salvation, it remains that we give evidence of the fact.
We cannot be in communion with the Redeemer of our souls without partaking His higher life;
and we cannot be in communion with the Spirit of life without producing the fruits of the Spirit.
Hence the challenge of St. James addressed in words of sharp-pointed irony to those who were
boasting of their faith as something separate and separable from a life of practical holiness--
Show Me thy faith without thy works. If it have no outward expression, how is it to be known
or discovered? As the body without the spirit is dead, so faith without works is dead also. As
the spirit is the inward animating and informing principle, and manifests itself in the outward
acts and movements of the body, so faith has in it an element of life, which cannot but develop
itself in practical godliness and holy activity. It follows that there is not one faith to justify a
sinner and another faith to justify a believer. The same faith justifies both; or rather, the faith
which brings a man to simple dependence on the propitiation set forth by God for the remission
of sins, has in it such a force and vitality as ever afterwards to come out in those buds and
blossoms which have their fruit unto holiness and the end everlasting life. If this simple fact had
been but kept in view, no discrepancy would have been found in the statement of these two
inspired men. The one wholly excludes the human element from the Divine method of
reconciliation and life, and demands the most childlike faith in Heavens revealed and published
plan of mercy--the other sets it in the clearest light that wherever this pure unsophisticated faith
has existence in the soul, it will ever manifest itself in a course of lofty and persevering
righteousness. While faith, and not justification, is the subject treated of by both apostles, it may
not be amiss just to glance at the doctrine commonly denominated justification by faith. There
are two errors common on this subject. First, justification is confounded with acquittal; and,
secondly, man is said to be treated as righteous for the sake of the righteousness of another.
Now if he be acquitted, he needs not to be treated as righteous. He is righteous; and is entitled to
be dealt with according to his rectitude. And if he be righteous, it is absurd and contradictory to
speak of his acquittal. Man has sinned; and the proof of his guilt is overwhelming. With the
sentence of condemnation lying heavy upon his heart, he may be pardoned, but he can never be
declared to be innocent. But is not the righteousness of Christ said to be imputed to us, and that
we become righteous on the ground of His righteousness? In creeds, and catechisms, and
commentaries, it certainly is so, but nowhere in the Book of God. The righteousness of Christ is
a phrase which never occurs but once in the whole of the Christian Testament. When the great
apostle of the nations would heighten our idea of the grace of God, by setting the blessings of
redeeming love over against the evils entailed upon our race by the introduction of sin, he says,
As by the offence of one, judgment came upon all men unto condemnation; even so by the
righteousness of one, the free gift came upon all men unto justification of life. He does not
represent the righteousness of the One, as something imputed or transferred from Christ to
man, but simply as the procuring cause of our forgiveness and life. The righteousness is put for
the whole work of the Saviours mediation, and this is declared to be the sole ground on which
the blessings of Divine mercy are extended to our fallen world. Nor is more than this to be
extracted from the deep saying of this same apostle, when in words that breathe, lie thus
expresses the inmost feeling of his soul: I have suffered the loss of all things, 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. The idea here
is, that he was supremely anxious to be kept from even the attempt of laying a foundation in his
own strivings and doings for his acceptance with God, and that he might ever be led to repose by
a simple faith in the one Divine method of forgiveness and salvation. The righteousness of God
is Gods revealed plan of saving man through the propitiatory offering of His Son. Faith in this
propitiation involves an act of perfect self-renunciation, an acknowledgment of conscious sin
and weakness, and a resting upon another for help and succour. Our justification introduces us
into a new and loftier relation. Our Father in heaven may not treat us as righteous, but He will
most surely bless us as His adopted ones. If we can prefer no claim we may yet possess all good.
If salvation can never be of works it can ever be of grace. If life is not a right it is yet our high
privilege and our mightier joy. This life is progressive. As the first ray of light that gilds the
mountains height predicts a meridian sun, and as the first blush of the opening flower promises
a full and perfect bloom, so the faintest indications of the life of God in the soul assure us of
continued growth and progress, till, from its fulness and exuberance, it burst into all the beauty
and perfection of heaven. The power that quickens is the power that purifies. There are spots on
the disc of the sun, only they are invisible through the effulgence and the fulness of his light, and
there are but few spirits so highly sanctified and refined as to render indiscernible, through the
glory which surrounds them, those sin spots which daily alight upon their renewed nature. Nor
can the work of inward holiness be perfected so long as we are in this body of death. It is in the
act of shaking mortality off that the Spirit puts forth his last and latest effort in the soul; and it is
only when the soul has burst her prison wall, let fall the last link of the chain which bound her to
earth, and is on her way to the great world of light, that she is conscious of her final and
everlasting separation from sin. Up to that mysterious point we may become day by day more
closely assimilated to God our Saviour. Our sanctification is inseparable from our justification. It
is not enough that we live. It is the will of God that we should enjoy the fulness of life. Life can
have fellowship only with life. We must, therefore, detach ourselves from every opposing
element and influence. We must give up the material and the visible for the spiritual and the
unseen. Enjoyment without activity would not be an unmixed good. It follows that as life is
quickened and our nature is purified, we are freed from sloth and sluggishness. The soul moves
with a freedom and a swiftness corresponding to the unconfined liberty of heaven. That is a
world of never-ending activity, and, in proportion as we rise into conformity with the pure
spirits that surround the throne of God, shall we, like them, employ all our renovated powers in
holy and active service? Christianity is love--universal, unbounded love--and embraces within
itself the present and the everlasting interests of man. And the more we partake its spirit, the
more entire will be our consecration--the more unreserved our activity and our service. Let no
one be startled and offended with the doctrine of good works. They necessarily flow from faith.
They are faith in action. They are the living effluence of the tide of Divine love, which refuses
to be confined within any prescribed limits, and flows out in deeds of unwearied benevolence
and piety. He who repudiates a life of well-doing in the dreamy belief that in the same
proportion he is exalting the grace of God, is not the man whose character exhibits the closest
correspondence to the pure and sublime requirements of the Book. It is a grand mistake to
suppose that the law is repealed by the gospel. In Christianity the law reappears; only it is
transfigured and glorified. Every utterance which was given in the thunder tones of Sinai, is re-
echoed with heightened emphasis in the Sermon on the Mount, only it comes silent as the light
and gentle as the dew from the lips of Incarnate Love. We hold that salvation is by grace and not
by works; but where the works are wanting the grace cannot be present. Our activity and our
service will be the everlasting recognition and expression of the fact that we have been redeemed
by blood and saved by grace. We should be unfaithful to our ministry and to your souls did we
dare to say that sin committed by a professed believer is less criminal or less damnable than
what we discover in the unregenerate and the unholy. Sin is sin by whomsoever committed, and
involves the same tremendous consequences. It is of infinite moment that they who believe in
God should be careful to maintain good works--that their life should be pure, their character
transparent, and their conduct patent. Their principles should be above suspicion, and their
whole course of action such as may challenge the higher light of the world to come. (R.
Ferguson, LL. D.)

The practice of good works

I. It is not enough to believe what God hath said to be true, and to give our assent to the
certainty of Divine revelation, unless our belief influences our heart and life. Christs laws, as
well as any other, run in this disjunction--either do or suffer; either live holily, or perish
everlastingly: nothing is therein promised, but upon condition of our obedience. The main thing
our Saviour aimed at all His life was to restore human nature to its primitive purity and
perfection, and to advance true piety and holiness in the world; to bring men to a good opinion
of and a ready compliance with Gods laws, so that it influences all their actions, faith not being
enough to denominate a man a true Christian, unless he goes on to add to his faith virtue, etc.

II. The practice of good works, taken either for piety towards God or charity towards man, is
absolutely necessary for all unto salvation.
1. They render our services more acceptable unto God. Purity and holiness in the heart,
before these be or when there is no opportunity to work, are in themselves good; but
when they are demonstrated by godly and charitable actions, then smell they sweet, and
are sacrifices well-pleasing.
2. By them Gods name is more glorified (Mat 5:16).
3. By them we shall be the greatest gainers or losers, in that by them we make our calling
and election sure (2Pe 1:10).

III. Why those are more indispensably obliged to be exemplary in all good works, who have
been more particularly acquainted with Gods will, and early instructed in it. As we may be
supposed to have been, whose parents were our spiritual guides, as well as fathers of our flesh,
and under whose roof we were early seasoned with their daily instructions and good example.
We shall, therefore, reflect upon their memory and care, we shall cause others to uncover their
ashes with dishonour, unless we adorn that faith our fathers believed, which they taught us, and
which we saw them practise. (Thos. Whincop, D. D.)

On the necessity of good works

I. THE CERTAIN TRUTH AND CREDIBILITY OF THIS SAYING OR PROPOSITION, that they which have
believed in God ought to be careful to maintain good works.
1. If we consider the great end and design of religion in general, which is to make us happy,
by possessing our minds with the belief of a God, and those other principles which have a
necessary connection with that belief, and by obliging us to the obedience and practice of
His laws.
2. If we consider the great end and design of the Christian religion in particular, which was
to reform the world, to purify the hearts and lives of men from corrupt affections and
wicked practices, to teach men to excel in all kinds of virtue and goodness.

II. The great fitness and necessity of inculcating frequently upon all that profess themselves
Christians, the indispensable necessity of the practice of the virtues of a good life. (Abp.
Tillotson.)

Good works

I. THAT BELIEVERS ARE UNDER OBLIGATIONS TO MAINTAIN GOOD WORKS is so evident, not only
from the text, but from the whole tenor of the Scripture, that I know of no sect of Christians that
pretend to deny it. But, with regard to their place and importance as connected with our
salvation, great mistakes have been made. It will certainly then be worth our pains to inquire
from the oracles of God, How far and in what respect are our good works necessary to be
maintained with regard to salvation.
1. In my negative answer to this question, I must first observe that we are not to do good
works in order to change Gods purposes and designs towards us; or to excite His
benevolence and compassion to us. Our business is to come to Christ and learn of Him,
to bow our necks to His yoke, to do good works from faith in Christ, and out of love and
obedience to Him; and in that way to hope in God for mercy, for Christs sake, and for
His own sake, and not for ours.
2. We are not to do good works with a view to qualify us for our reception of Christ by faith,
or for obtaining an interest in Him. The gospel brings glorious tidings of salvation to
perishing sinners. It exempts and excludes none who will come to Christ for life, who will
come to Him as lost sinners under a sense of their guilt and unworthiness, who will buy
of Him wine and milk without money and without price, and who will take the water of
Life freely.
3. I must further add that we are not to do good works in expectation that we shall by them
obtain a title to the future inheritance. Heaven is a purchased possession; our title to it,
our qualification for it, our perseverance in the way that leads thither, and our eternal
enjoyment of the glorious inheritance, are all purchased by the blood of Christ. In all
these respects Christ Jesus is our Hope; and when we rejoice in hope of the glory of
God, we must rejoice in Christ Jesus, having no confidence in the flesh.
4. I shall only add that we must not depend upon our good works for renewing supplies of
grace, and for continual progress in holiness, and comfort unto Gods heavenly kingdom.
We are not only justified by faith, but we must be sanctified by faith too, and of Christs
fulness must receive even grace for grace.

II. I proceed now to show you IN WHAT RESPECTS GOOD WORKS ARE OF NECESSITY; and to that
purposes they must be done by all those who would approve themselves Christians indeed.
1. Good works are necessary as being one design of our redemption and effectual calling.
Though not the fountain and foundation of a renewed nature, they are always the
streams that flow from that fountain, and the super structure upon that foundation.
Though they do not sanctify us they are the natural and necessary actings and operations
of a sanctified heart.
2. Good works are necessary, as they belong to the way leading to heaven. Without holiness
no man shall see the Lord. We must not only enter in at the strait gate, but walk in the
narrow way which leadeth unto life. They who would hope for heaven hereafter must
have it begun in their souls here. Their hearts must be in some measure conformed to the
Divine nature and will, that they may be qualified for the enjoyments and employments
of the heavenly world.
3. Good works are necessary as acts of obedience to Gods commands, and a just
acknowledgment of His dominion over us. Our freedom from the curses and demands of
 the moral law as a covenant of life is so far from freeing us from our duty towards it as a
rule of practice, or excusing us from a careful observation of its precepts, that the
glorious liberty we are made partakers of is given us for this very end that we may serve
God without fear, in holiness and righteousness before Him all the days of our life.
4. Good works are necessary as expressions of our gratitude to God for all His goodness to
us, more especially for gospel grace, and the influences of His blessed Spirit. They who
have ever tasted that the Lord is gracious, and have any suitable sense of their
obligations to Him, will study what they shall render to the Lord for all His benefits; they
will delight in endeavours to glorify Him, they will be solicitously careful of a constant
conformity to His will, and a peculiar delight in following after holiness.
5. Good works are necessary to honour our profession, to adorn the doctrine of God bur
Saviour, and to bring glory to His name.
6. Good works are likewise necessary to our inward peace and comfort. A truly tender
conscience will always remonstrate against the indulgence of any sin, either of omission
or commission. And how unhappy and miserable must that man be to have his heart
condemning him; to have a worm gnawing in his breast, to have conscience applying the
terrors of the Lord, and representing to Him his guilt and danger! And yet this cannot be
avoided without a life of good works. We cannot have grounds of rejoicing, but from the
testimony of our conscience, that in simplicity and godly sincerity, not with fleshly
wisdom, but by the grace of God we have our conversation in the world. (J. King, B. A.)

Morality the proper subject of preaching

Among the many causes which have concurred to render our holy religion thus unsuccessful,
the indifference and neglect with which many sects of Christians have been accustomed to treat
the moral precepts of the gospel deserves, I think, to be considered as none of the least. By
giving an imaginary importance to subjects of speculation, concerning which wise and good men
have always thought, and will probably continue to think, differently, they have turned aside the
attention and zeal of mankind from those things in which their present and future happiness are
really and principally concerned. My design is to counteract the influence of these prejudices, as
far as I am able, by showing that the principal end of public preaching is to recommend the
practice of virtue; and that those who attend upon it should be best satisfied with such
discourses as clearly explain and strongly inculcate the several branches of morality as it
comprehends our duty to our Maker, our fellow creatures and ourselves, without entering
further into subjects of speculation and controversy than is of evident importance to the moral
improvement and happiness of mankind.
1. I observe, in the first place, that if the duties of morality and religion were made the
principal subjects of public preaching, it would remove or prevent many evils which have
arisen from the contrary practice. The divisions and contentions, the persecutions and
cruelties, which have disgraced the Christian Church, from its first establishment to the
present day, are so well known that I may be excused the painful talk of entering into a
particular enumeration of them. The time, however, seems to be at length arrived, in
which men are beginning to see the folly of hating and persecuting one another for a
difference in opinion on subjects concerning which it is impossible that they should be
agreed. And shameful indeed must be the weakness, and fatal the delusion of mankind in
the experience of so many ages hath not been sufficient to teach them this one plain but
important lesson, that all zealous contentions about particular modes of faith or worship
are unfriendly to the interests of religion, and the happiness of the world. From these
circumstances one may hope that the present time is the dawning of a happy day, in
which all distinctions of sects shall be abolished and all dissentions and animosities will
be forgotten; in which we shall all love one another with pure hearts fervently, and shall
 cordially unite in the worship of one God, the Father of us all. And what can be more
likely to hasten the approach of this delightful period than for the ministers of religion to
overlook and as much as possible discourage every party distinction and useless
speculation, and constantly to direct the attention of their hearers to those subjects
concerning which we are all agreed, and in which we are all immediately interested; I
mean the great duties of morality and religion?
2. Another reason why these duties should be the constant subjects of public preaching is
because we may speak concerning them with the greatest perspicuity and certainty. That
we ought to venerate the most excellent and perfect of all beings; that we should devoutly
and thankfully acknowledge the hand which feeds and clothes us, and gives us richly all
things to enjoy; that we should cheerfully submit ourselves to the direction of that Being
who ordereth all things well; that we should observe the great laws of equity in all our
transactions with mankind; that we should pity, and, if possible, relieve a brother in
distress; that we should love our friends, be grateful to our benefactors, and forgive our
enemies; that we should behave with honour and generosity, kindness, and charity
towards all men; that we should govern ourselves with prudence and discretion, and
diligently cultivate the powers which God hath given us; these are truths as obvious as
they are important; truths concerning which all mankind in every country, and of every
sect, are agreed. They are, therefore, of all others, the most proper subjects of public
discourse.
3. I add this strain of preaching is best adapted to the understanding and taste of the
generality of mankind. If a preacher endeavours to establish received opinions, or if he
takes pains to overturn them; if he recites the comments of the most learned and
celebrated fathers of the Church on difficult texts of Scripture, and supports them; or, if
on the other hand, he attempts to explain them in a different manner, and, on this
explanation, to ground a more rational scheme of faith; he may perhaps amuse and
please a few; but he will, most probably, offend some, soar above the understandings of
many, and reach the hearts of none. But if he exhorts his hearers to maintain good
works; if he appeals to their consciences for the reasonableness and importance of the
duties which he recommends; if he gives them just and lively representations of the
influence which the observance or neglect of these duties will have upon their peace and
happiness; if he touches the springs of gratitude, benevolence and humanity, of self-love,
of hope and fear in their hearts, and calls forth every power and passion within them to
assist him in pleading the cause of virtue; he will generally find his audience attentive
and serious, and may hope to send them away not only pleased but improved.
4. Further, we may remark, that to exhort Christians to maintain good works is the proper
business of the Christian ministry. Jesus Christ was eminently a Preacher of
righteousness. This character He supported during the whole course of His public
ministry. All the doctrines which He taught; all the wonderful worlds which He
performed; all the pains and sufferings to which He submitted, were with this immediate
view, that He might take away sin and bring in everlasting righteousness. Now, by what
means can the teachers of religion so properly merit the character of Christian ministers
as by pursuing the same important plan with Him whom they acknowledge as their Lord
and Master?
5. The last consideration which I shall mention to evince the reasonableness of making the
duties of morality and religion the constant subjects of public preaching is, that they are
of the highest importance to the happiness of mankind, and that, in comparison with
them, all other subjects are unprofitable and vain.
6. I will conclude by earnestly recommending it to you to take heed that you hear with the
same design with which your ministers do or ought to preach, that you may be confirmed
 in all goodness. Attend upon public preaching, not with a view to have your favourite
opinions established, your curiosity gratified, or your imaginations amused; but to have
your evil habits corrected, your good dispositions strengthened, and your characters
continually improved. Be ye doers of the Word, and not hearers only. (W. Enfield.)

The maintenance of good works the fruit of faith

This text places Christian morals upon a basis sufficiently firm and extended to support the
fabric. Well aware of the absolute necessity of preaching sound principles in order to attain to a
holy practice, and of the mighty influence which evangelical doctrine, if rightly understood and
fairly stated, hath upon holiness in the life, St. Paul heaps privilege upon privilege, and within
the compass of three short verses, enumerates the leading articles of our holy religion--giving
such a view of them in their connection and influence upon practice, as must delight, constrain
and ravish the heart of every believer. From hence I would humbly suggest this general remark,
which, by the favour of our God, I intend to prosecute in the sequel of this discourse--whoever in
the ministry would really advance the interests of holiness must be constant assertors and
unwearied defenders of the doctrines of free grace.

I. Glance at those things in the faithful saying which our apostle would have the ministers of
Christ to affirm constantly, for the express purpose of promoting holiness. The very humbling
doctrine of universal depravity (Tit 3:3). We have little reason to be proud or vainglorious,
severe or censorious of others, or to despise those who have not obtained mercy with ourselves--
a vice which frequently deforms the character even of a child of a God. But by frequently
insisting upon the doctrines of universal depravity, the graces of humility, meekness, mildness,
tenderness, and benevolence are perceived to be of the highest request for adorning the
Christian character, and promoting the happiness of men; and hence the necessity as well as the
advantage of affirming it constantly.
2. The Divine benevolence to man (Tit 3:4). According to this statement, the gospel of our
salvation is a system of love--of Divine love--of the love of God towards foolish,
disobedient, and enslaved men.
3. Our salvation is all of grace (Tit 3:5). Men cannot be too diligently cautioned against
seeking salvation by the works of the law, nor too distinctly taught to ascribe the glory of
the whole to the Lord our righteousness.
4. Grace displayed in regeneration (Tit 3:5). The reality and necessity of regeneration, the
Divine Agent by whom the gracious change is accomplished, the manner in which this
happy change is effected, with the unbounded mercy and love displayed, both by the
Father and the Son, in giving the Holy Ghost for such a purpose. These things cannot be
too constantly affirmed: for, till this change be wrought on the nature and the heart, no
true reformation will ever adorn the life.
5. Justification only by grace (Tit 3:7). This is a cardinal article in the scheme of salvation,
according to the Scriptures. Well may the preservation or loss of it be designed the mark
of a standing or falling Church. It is the glory of the gospel, the melody of the joyful
sound, the admiration and the joy of redeemed men, the most powerful motive to
holiness which can be presented.
6. The title secured by justification to the enjoyment of eternal life (Tit 3:7). It is both
pleasant and very encouraging to mark, in this statement preceding my text, how
regeneration, justification, adoption, and eternal glory, are so linked together in the
same chain, that by holding one of the links, the happy possessor is infallibly secured of
all the rest. A most glorious and eternal truth--an assurance eminently calculated to
enliven the believers hope of eternal life in Christ. And whosoever hath this hope in
Him purifieth himself, as Jesus Christ, his hope is pure.
 II. Show THAT THE CONSTANT AFFIRMATION OF THE DOCTRINES OF THE GOSPEL IS THE ONLY
SCRIPTURE METHOD OF PREACHING GOOD WORKS. Good works is a general expression for the
practice of holiness, or the performance of every part of new obedience, whether it respect
moral, civil, or religious duty. To maintain good works, according to the signification of the
original word, is to take the lead in the practice of them. The term is of a military illusion. As the
officers of an army stand before, or a little in advance of the line, both to display heroism and
preserve the order of the troops, so the believer in God is expected and commanded to stand
forth, in the view of the world, in the sight of the Church, and particularly in the presence of
younger disciples of Christ, as examples of regularity, sobriety, tenderness, and devotion. To be
emulous to excel, so as to provoke one another to faith, to love and to good works. An
emulation this eminently worthy of being cherished! To be careful to maintain good works, is
to be wholly intent upon the study and the practice of new obedience; for, except the mind feel a
deep interest in holiness, from a love to God and a desire to be like Him, the external
performance of good works will be cold, formal, and remiss. Hence it follows that the constant
affirmation of these doctrines, so happily calculated to cherish the exercise of faith, must be
peculiarly friendly to the interests of holiness; nay, more, that the constant affirmation of these
things is the only Scriptural and consistent plan of engaging the believer in God to be careful to
maintain good works. This I hope to make manifest to your satisfaction from these four
considerations.
1. These doctrines contain the principles, powers, and privileges, by which alone any of the
human race become qualified for maintaining good works.
2. In these doctrines the believer is presented with the most powerful and proper motives
and inducements to maintain good works.
3. These doctrines, when firmly believed, excite an inveterate antipathy at everything
contrary to the nature and holy will of God.
4. The constant affirmation of these things affords the Christian moralist every advantage to
state his subject in all its force. (W. Taylor.)

On the necessity of Christian morality

I. The necessity of good works in regard to ourselves.

1. The practice of good works is necessary to prove the reality and sincerity of our faith.
Faith or belief is a hidden principle which no man can see, and there is no other way of
testifying that we possess this principle, but by the benevolent sentiments which it
breathes, and the good actions which it prompts us to perform.
2. Good works are necessary to promote our moral improvement, We know very well that
there is such an indissoluble connection between a true faith and eternal salvation, that
the man who is a sincere believer will be justified and sanctified and glorified; but his
sanctification is entirely distinct from, and is only a consequence of, his faith and
justification. It is therefore necessary that the principle of a Divine life should operate in
transforming him from glory to glory, and from one degree of religious and moral
improvement unto another, until he be conformed to the image of the Son of God, and
attain to the measure of the stature of a perfect man in Christ Jesus. It is not merely
necessary that he should cease to do evil; but he must learn to do well. In short, by a
diligent and unremitting attention to the duties of religion and morality, he must
cultivate the principle of universal righteousness and perfect holiness in the fear of the
Lord.
3. Good works are necessary to qualify us for heaven. They are necessary to form us to the
 temper and disposition of Christ, who went about continually doing good; in order that
the same mind may be also in us that was in Him; for we may depend upon it, that if we
have not the spirit of the Lord Jesus, we are assuredly none of His.

II. How these things are good and profitable unto men.
1. These works are good, because they flow from a faith or belief in the command of God,
and are done from a principle of conformity to His will.
2. But the apostle trot only characterises these things as good, he also affirms that they are
profitable unto men. We shall, therefore, conclude, by briefly pointing out how these
good works are especially profitable to those to whom they are performed; and we are
espressly enjoined in Scripture to do good to all men as far as we have opportunity. Now,
all who believe in God have it in their power, more or less, to do good to the bodies and
the souls of men. This is one substantial reason why we are required to prove our faith by
our works. He has ordained many to be rich, and more to be poor, that those to whom
He has been bountiful might glorify Him with His own. He has bestowed wisdom and
knowledge upon many, that they should instruct the ignorant, reclaim the wandering,
and those who are out of the way. He commands us to defend the fatherless and plead
for the widow; to be the strangers shield and the orphans stay; to relieve the oppressed;
to pour the balm of consolation into the wounded spirit; to feed the hungry and clothe
the naked, that the blessing of those who are ready to perish may come upon us. (D.
Stevenson.)

Good works

I. Define good works.

1. That our works may be good, they must be
(1) Performed by good persons;
(2) Required by Gods Word;
(3) Done from a sound principle;
(4) Done to a right end.
2. How these good works must be maintained
(1) Attention to Gods Word;
(2) Solicitude to know Gods mind;
(3) Watchfulness against temptations;
(4) Embracing every opportunity of doing good;
(5) Pressing forward in knowledge;
(6) Exciting others to do the same.

II. The faith which produces good works.

1. Knowledge of God.
2. And of the Word of God.
3. Faith is a composing grace.
4. A receptive grace.
5. An operative grace.
6. A rooting grace.
7. A humbling grace.
 8. An elevating grace.
9. A strengthening grace.
10. A uniting grace.
11. A working grace.
12. A saving grace.

III. How good works are profitable to men.

1. As evidences of true faith.
2. Testimonies of gratitude to God.
3. Strengthening to assurance.
4. Edifying to others.
5. Condemning the world. (T. B. Baker, M. A.)

Practical Christianity

I. Practical Christianity is GOOD IN ITSELF.

1. It accords with the will of God.
2. It is an object of moral approbation to all minds.

II. GOOD IN ITS INFLUENCE. Nothing is so useful to men as a Christly life. (Homilist.)

Some hints to preachers

I. Fundamental truths are to be continually enforced.

II. Practical preaching is ever out of season.

III. Christian duties are of universal application.

IV. Trivial questions out of place in the pulpit. Inferences

1. It is possible to have repetition without sameness: affirm constantly.
2. Belief that does not change the life is useless (Jam 2:17)
3. The law is to be obeyed in spirit, rather than letter. (F. Wagstaff.)

Creed and conduct

The things that Titus is to affirm constantly, as we shall see presently, are the doctrines of
Christianity. What for? In order that they which have believed in God might be orthodox?
Guarded against heresies? Certainly! But something more than that. In order that they might
give their minds to being foremost, as the word might be rendered, in good works. That is
what you are to preach your theology for, says Paul; and the only way to make sure that your
converts shall live sober and righteous lives is to see that they be thoroughly saturated in the
great and recondite truths which I have taught you.

I. THE GOSPEL IS DEGRADED UNLESS IT IS ASSERTED STRONGLY. These things I will that thou
affirm constantly; or, as the word might be rendered, asseverate pertinaciously, persistently,
positively, affirm and assert constantly and confidently. That is the way in which Paul thinks it
ought to be spoken. These things. What things? Well, here they are (verses 4-7). There are all
the fundamentals of evangelical Christianity packed into three verses. They are all there--mans
sin, mans need, the Divinity of Jesus Christ, His sacrificial death, the gift of the Holy Spirit, the
act of faith, the inheritance of eternal life. And these are the things which are to be asserted with
all the energy and persistency and decisiveness of the speakers nature. Paul did not believe in
fining them down because people did not like them. He did Dot believe in consulting the spirit
of the age, except thus far, that the more the spirit of the age was contrary to the truth, the
more need for the men that believed it to speak out.

II. THIS POSITIVE ASSERTION OF THE TRUTHS OF REVELATION IS THE BEST FOUNDATION TO LAY
FOR PRACTICAL GODLINESS. I will that these things thou affirm constantly, in order that they
which have believed might be careful to maintain good works. Rightly understood and
presented, the great body of truth which we call the gospel, and which is summarised in the
preceding context, grips daily life very tightly, while, on the other hand, of all the impotent
things in this world, none are more impotent than exhortations to be good, which are cut away
from the great truths of Christs mission and work. The world has been listening to these ever
since it was a world, and it is not a bit better for them all. There is only one thing that supplies
the requisite motive power for practical godliness, and that is the great sacrifice of Jesus Christ
and His indwelling in our hearts. The motives that the gospel gives for goodness, for holiness,
for purity, for self-sacrifice, for consecration, for enthusiasm, for widespread sympathy and
benevolence, for contempt of the material and the perishable--the motives that Christianity
gives for all things that are lovely and of good report--are the strongest that can ever be brought
to bear upon men, as regards their fulness, their depth, their sweetness, and their transforming
energy. Then, if it be true that the best foundation for all practical goodness is in the
proclamation and the possession of the great message of Christs love, two things follow. One is
that Christian people ought to familiarise themselves with the practical side of their faith, just as
Christian ministers ought to be in the habit of insisting, not merely upon the great revelation of
Gods love in Jesus Christ, but upon that revelation considered as the motive and the pattern for
holy living. And another consequence is that here is a rough but a pretty effective test of so-
called religious truth. Does it help to make a man better? It is worth something if it does; if it
does not, then it may be ruled out as of small consequence.

III. THE TRUE TEST AND OUTCOME OF PROFESSING FAITH IS CONDUCT. In the text the fact that
these Cretan Christians believed in, or rather, perhaps, we should translate simply, believed
God, is given as a reason why they ought to maintain good works. That is to say, those who
profess to have Him for their Lord and Father, those who avow that they are Christians, are by
that profession bound to a conduct corresponding to the truth which they say they have
received; and to conformity to the will of the God in whom they say that they have believed.
Religious knowledge is all very necessary, but what is it for? It is to make us like God. Religious
emotion is very necessary, too, and very delightful. It is right that Christian men should feel the
glow of love and gratitude, the joy of forgiveness, the lofty and often unspeakable delights of
calm communion with Him. All these are essential parts of a deep and true Christian character,
but all these are for a purpose. If we are Christians we know God and we feel the emotions of the
religious life, in order that we may be and that we may do.

IV. NO ONE WILL KEEP UP THESE GOOD WORKS WHO DOES NOT GIVE HIS MIND TO IT. That they
might be careful to maintain. The word that the apostle employs is a very remarkable one, only
used in this one place in the New Testament; and the force of it might be given by that
colloquialism which I have ventured to employ--Giving their minds to maintaining good
works. You have to make a business of it if you would succeed in it. You have to make a definite
effort to bring before you the virtues and the excellencies which you ought to possess, and then
to try your best to have them. And my text suggests one chief means of securing that result, and
that is, the habit--which I am afraid is not a habit with a great many professing Christians--the
habit of meditation upon the facts of the gospel revelation looked at in their practical bearing on
our daily life and character. We should bring ourselves into that atmosphere, and saturate our
minds and hearts with the thoughts of Gods great love to us in Jesus Christs death for us, of the
pattern in His life, of the gift of His Spirit, of the hope of inheritance of eternal life. We should,
by frequent meditation, submit ourselves to the power of these sacred thoughts, and we shall
find that in them, one by one, are motives which, twisted together, will make a cord of love that
shall draw us up out of the pit of selfishness and the mire of sense, and shall attract us joyfully
along the path of obedience, else too hard for our reluctant and unaccustomed feet. (A.
Maclaren, D. D.)

Good works
By flowers, understand faith; by fruit, good works. As the flower is before the fruit, so is faith
before good works; so neither is the fruit without the flower, nor good works without faith. Faith
and works--Twas an unhappy division that has been made between faith and works. Though in
my intellect I may divide them, just as in the candle I know there is both light and heat; but yet,
put out the candle, and they are both gone; one remains not without the other. So tis betwixt
faith and works; nay, in a right conception, fides est opus (faith is work); if I believe a thing
because I am commanded, that is opus (work). (T. Selden.)

TIT 3:9
Avoid foolish questions
Foolish questions reproved

I. Amongst the QUESTIONS TO BE AVOIDED, such as the following may be included.

1. Those which savour of scepticism and unbelief, or which imply a doubtfulness of the truth
of Divine revelation, or of any of its fundamental doctrines. Religion is not intended to
gratify our curiosity, or to answer our speculative inquiries; its object is to renew and
sanctify the heart, and to meeten us for heaven.
2. Intricate and controversial questions are in general to be avoided, as engendering strife
rather than ministering to godly edifying.
3. Prying questions relative to futurity, and which tend only to gratify a vain curiosity, ought
to be avoided.
4. Questions arising from impatience and discontent are generally in a high degree
improper, and unworthy of a Christian. When the mind is disquieted and full of trouble,
we are commonly dissatisfied with everything about us, and wish if it were possible to
have it otherwise. But this is a spirit which the Scriptures condemn, as utterly
inconsistent with submission to the will of God, and as savouring of presumption and
unbelief.
5. Perplexing and disquieting questions, which have no tendency to promote the great
objects of practical religion, but only to excite unnecessary doubts and fears, are also
prohibited in the text. Instead of asking the anxious question, for example, Are we
elected? our great concern should be to know whether we be effectually called? Not, are
 our names written in heaven, but is Gods law written in our hearts?
6. Trifling and uninteresting questions which serve only to amuse and not to impart any
useful information, ought by all means to be avoided. There is too great a disposition,
even in serious people, to indulge in frivolous disputes, or in a strife about words rather
than things, to the neglect of the weightier matters of the law, judgment, charity, and the
love of God.

II. Notice some things that are necessary to a profitable conversation.

1. Beware of loquacity, or too much speaking. Let not your words go before your thoughts;
think twice before you speak once.
2. Accustom yourselves to a sober way of thinking and talking, using at all times sound
speech which cannot be condemned.
3. It may be proper to lay in a stock of interesting questions as matter for after conversation.
Inquiries relative to our state, tending to promote experimental religion, both in
ourselves and others, would at all times be useful and edifying. We cannot too frequently
ask ourselves, Are we in a state of acceptance with God; do we grow in grace; do we hate
sin and love holiness; are we more weaned from the world, and fit for heaven? An
awakened sinner would naturally inquire, What must I do to be saved? and those who
have believed through grace should be anxious to inquire, What shall we do that we may
work the works of God?
4. Living as in the sight of God, and under a conviction that for every idle word we must give
an account in the day of judgment, will exclude a great deal of light and trifling
conversation, and give a savouriness to our speech, which will minister grace to the
hearer. (B. Beddome, M. A.)

Religious disputes
Never was there a time wherein there was more talk or bustle and ado made about religion,
and yet so little of the power of it seen in the world, whilst every one is most eager and busy in
defending and propagating those doubtful doctrines which distinguish their several sects and
factions, and so few mind those great and certain truths wherein they all are, or at least pretend
to be, agreed.

I. THAT OUR SAVIOUR AND HIS GOSPEL GAVE NO REAL JUST OCCASION FOR THOSE
CONTROVERSIES, which since have been so hotly moved, will appear if we consider a little His
doctrine and way of teaching whilst He was here on earth, for we shall find all along that He
delivered His message not in any studied, artificial, spruce, and affected method, but with the
greatest perspicuity and plainness imaginable. He accommodated not His discourses to the
learned or wiser part of mankind only, but to the ignorant and simple. Thus also, if we consult
the Acts of the Apostles, we shall find it was in the first and early times of the gospel. Much pains
it cost them to convince Gentiles and Jews of the truth of our Saviours religion, and to take off
their prejudices against it and His person, and to resist and gainsay apostate Christians who
would set up new religions of their own in opposition to Christs, but little or none, in
comparison, to make them understand the doctrine of it when once they were ready to follow
and embrace it. They did not perplex their hearers with any quirks and intricacies, but avoiding
all needless disputations, which engender strife and are not unto edification, told them plainly
that Jesus commanded them everywhere to repent of their sins, and to forsake them, and to
behove His gospel, and become His disciples, and obey what He enjoined in being temperate,
humble, just, and charitable, and they should be forever happy in the other world; and that for
the effecting of this the Son of God came down from heaven, and lived here amongst men, and
died, and rose again, of which they were witnesses.

II. IT IS TRUE SOME DISPUTES SOON AROSE IN THE CHURCH, AND WHAT GAVE OCCASION TO THEM I
AM NEXT TO INQUIRE. Some did arise even in the apostles days, occasioned either by that great
respect and veneration the Jews had for Moses laws and institutions, or that fond presumption
they had of Gods particular inconditionate favour to them, and His absolute election of the seed
of Abraham only; or else by the wickedness of those who for some private ends would pretend to
Christianity, but, being unwilling to undergo the severities of it, invented such doctrines as
might best serve to patronise their lusts or impieties. Thus though there were disputes, then, yet
they were chiefly between Christians and their open and professed enemies, or such as had
apostatised from them, or were but in part converted; but for some considerable time (whilst the
persecutions lasted) the Christians amongst themselves lived in all love and peace, professing
the same faith, joining in the same worship, and agreeing in the same principles and practices.
But when once our religion had triumphed over all others and brought the greatest part of the
world to its subjection, and the princes of the earth and the great and wise men became
Christians, and there was no public enemy, either Jew or Gentile, to oppose, and find work for
busy wits, then they began to fall out about their own religion; and this still increased more as
the Christians grew more learned and idle, and less honest, and found time and leisure to study
philosophy, the greatest part of which about that time was nothing else but sophistry, or the art
of wrangling, and making plain things obscure.

III. But yet by anything I have now said I WOULD NOT BE THOUGHT TO PERSUADE YOU THAT
THERE WAS NOTHING IN OUR RELIGION THAT WAS DIFFICULT OR MYSTERIOUS. There are, without all
doubt, some things contained in Scripture which are past our understandings, the particular
modes and circumstances of which we cannot perfectly comprehend, but only that it would have
been much more for the honour of God, the interest of Christianity, and the good of souls, if men
would have suffered those things which were mysterious to have remained so, and also left those
things that were plain in the same condition they found them.

IV. Had I time in particular to show how such idle disputes in matters of religion are still
continued in the world, i might tell you
1. Some men there are of a voluble tongue and of a talking, prating humour, who debate and
dispute about everything, and therefore religion shall not escape if it ever comes in their
way; you can say nothing but they presently contradict and oppose it.
2. Others there are that are pretty cool, tame, and calm, and can discourse freely and civilly
about any ordinary common affair; but let the smallest and most inconsiderable point of
religion be started, and they shall be presently all on fire, and as quarrelsome as if they
had been born disputing, and as fierce as if at the pronouncing of every article of their
belief their swords were to be drawn, and it was to be fought out.
3. Others there are who furnish themselves for dispute by reading a great deal of Scripture
and getting it by heart, and so pouring it forth upon all occasions, interpreting it as
peremptorily, and explaining it as confidently, as if they were guided by the same
infallible spirit that the writers of it were endued withal.
4. Others there are who are very eager in maintaining a great many opinions, which are not
to be found in Scripture, but in some authors they have great esteem of, or first chanced
to read, or were directed to by those whose judgments they most valued; and these mens
books such make their Bible, and from them fetch all their divinity.

V. But whatever be, and many more there are, occasions of these quarrels and debates in
religion, THE INCONVENIENCE OF THEM IS GREAT AND NOTORIOUS.
1. This foolish contending consumes so much time of our lives, which ought to be spent in
our honest employments, in serious devotions, and doing the offices of justice,
friendship, and charity one towards another; and I doubt not but much of our religious
brawling and disputing shall be accounted for at the last day as idle words, for which
neither ourselves, nor neighbours, nor anybody else was anything the better.
2. That which is a greater mischief than this, from hence mens lusts learn to dispute, and
from these controversies in and about religion men have found out how to quiet their
consciences in a way of sin, and to go on securely and undisturbedly, hoping by the help
of a distinction or two they shall for all that get to heaven at last.
3. These disputes have been the occasion of those great breaches that have been made
amongst Christians, whose care it ought to be to be of one mind, of one faith, and of one
Church, and to adorn the doctrine of our Saviour by their mutual good will and
serviceableness to one another; but instead of this, Christians, by their several little
models of faith and their passions, have made it their business to divide the Church,
excluding as many from salvation and their communion as are not just of their own way
and fancy. (B. Calamy.)

Unanswerable questions to be avoided

The writer remembers calling, late one Saturday evening, on a friend, an able theologian,
whom he found seated at his writing table, evidently almost in a state of despair, and with tears
in his eyes. Why are you so sorrowful? he said to him. In reply, the theologian only smiled
sadly, and pointed to his wastepaper basket, which was full of torn up manuscript. See, he
said, the remains of eighteen quires of paper, which I have written all over since Monday
morning, endeavouring to get my thoughts into order for my sermon tomorrow. But now I am
more stupid and perplexed than when I began. I wanted to show how the two truths can be
harmonised, that God knows everything and is the cause of everything, and yet that man is a free
agent. It was no wonder that, notwithstanding all the intense thought and all the expenditure of
paper, pens, and ink, that sermon did not get itself finished; for the more earnestly a man
ponders on such problems the deeper and darker does the Divine mystery become. He who does
not wish to lose his senses will postpone the consideration of such unanswerable questions to
eternity, and then there will be no fear of his wanting occupation there. (Otto Funcke.)

Profitless questions
A story is told of a man who spent most of his time interpreting the mysteries of Revelation.
He said to a friend one day, I cant quite understand about those seven trumpets, can you?
No, was the answer; but if you would pay more attention to your seven children and less to
the seven trumpets, more of your real problems would be solved. The teacher must rule out
unprofitable speculations and discussions. Let us call up a great logician to help us out, said a
pastor on one occasion, breaking in on such a debate in his class. Without controversy, great is
the mystery of godliness. Now, when I eat fish, I dont wear myself out grinding on the bones. I
just leave them and go for the meat. Now for some meat from this lesson. Brother, turning to
the combatant, what have you found in this Scripture to help you this week?
Avoiding unprofitable questions
I once heard him tell an amusing story about a scientific man and popular author, who left a
very celebrated minister for a seat in Bloomsbury Chapel. He brought a letter from Dr. H___ to
Dr. Brock. Before you open it, sir, said the author, allow me to state that I am a man of
science, and that I have much to do with beetles, butterflies, and spiders. Well, I get tired of
them in six days, and on the seventh, the Sabbath, I dont want to hear anything about them. But
our good, genial minister is also a man of science, and he will talk about scientific topics in the
pulpit to illustrate the Word. Well, last night, the Sabbath, you know, he gave us a sermon full of
spiders! I could not stand it any longer, so I went into the vestry, and said, Doctor, that sermon
on spiders has finished me; give me a letter to Dr. Brock. So, said the pastor, laughing, he
came to us because he knew I didnt preach about spiders. (Memoir of Dr. Brock.)

The polemical and the practical Christian

Two learned physicians and a plain honest countryman, happening to meet at an inn, sat
down to dinner together. A dispute presently arose between the two doctors on the nature of
aliment, which proceeded to such a height, and was carried on with so much fury, that it spoiled
their meals, and they parted extremely indisposed. The countryman, in the meantime, who
understood not the cause, though he heard the quarrel, fell heartily to his meat, gave God
thanks, digested it well, returned in the strength of it to his honest labour, and in the evening
received his wages. Is there not sometimes as much difference between the polemical and
practical Christian?
Controversy foolish and unprofitable
As in the burning of some wet fuel we cannot see the fire for smoke, so the light of the
Scriptures is dusked by the vapours of controversies. (T. Adams.)

It is better not to try to understand too much

He that would comprehend all things, apprehends nothing. As he that comes to a corn heap,
the more he opens his hand to take, the less he graspeth, the less he holdeth. Where the
Scripture hath no tongue, we should have no ear. (T. Adams.)

Genealogies
The right and wrong use of genealogies

I. The second thing which Titus must resist are genealogies, which also must be rightly taken,
because there always was, and yet is, an excellent use of them in Scripture. Before Christ they
were so necessary, as the Jews were commanded to keep public and private records of their
tribes and families--yea, and if there were any that could not tell or find his genealogy, he was
not to be admitted, or, if inconsiderately he were, was to be deposed from public office (Num
1:18; Neh 7:62); and to this purpose some holy writers of Scripture have set down for the use of
the Church to the end whole books of genealogies, but especially that the Jews might be able to
bring their descent from the patriarchs, as we read of Paul, who no doubt could bring his line
down from Benjamin (Php 3:5). The use of these genealogies was to manifest the truth of God in
the Scriptures.

I. In the accomplishment of many special prophecies to particular persons.

II. What is it, then, the apostle condemneth? Not any such as serve to the edification of the
faith of the Church, whereof this of Christ a public person and Saviour of the world is the chief of
all; neither the keeping of the descent so far as serveth to the preservation of right justice and
civil peace. In which respect kings and nobles, yea, and other inferior persons, may inquire into
that right which their ancestors have made their due, and must so hold their genealogy as they
may hold their right against all claims. But here is condemned all that recounting of kindred and
pedigree in all sorts of men, which proceedeth from a vain mind, and tendeth to worldly pomp
and vainglory. For this was the sin of the Jewish teachers, that whereas now by Christs
appearance all distinction of families was in religious respect abrogated, and now was no such
need of genealogy as before, unless it were before infidels and such as were not persuaded of the
right descent of Christ, yet they out of their pride would be much and often in extolling of their
tribes and kindred, and so not only for these accessories let go the substance of religion, but, as
if they would build up that polity again which was now abolished, to the great hurt of their
hearers, would much busy themselves in fruitless discourses. (T. Taylor, D. D.)

TIT 3:10-11
An heretic reject
The treatment of heresy

I. HERESY IS NOT AN UNSOUND OPINION, BUT AN UNSOUND LIFE. A man may hold an erroneous
opinion, and hold it sincerely; but the word used here denotes one who seeks to promote discord
in the Church (See Rom 16:17).

II. Heresy is to be dealt with firmly, but gently.

1. Firmly--by admonition.
2. Gently--by repeated admonitions.

III. Hardened heretics are to be rejected.

1. But this only applies to exclusion from Church fellowship.
2. It is no warrant for persecution.
3. Excluded heretics are to be deemed objects of pity. (F. Wagstaff.)

Treatment of heretics
Paul having exhorted Titus both to teach the truth according to godliness, as also to resist all
such foolish and vain doctrine as might do hurt in the Church of God. Titus might object: This
indeed is my duty wherein I extend to exercise myself with diligence; but when I have laboured
and done all I can, many there are who will not yield to the truth, nor submit themselves to this
ordinance of God; how am I to carry myself towards such? Answer: The apostle, careful to
prevent all such things as he foresaw might be hurtful to the Church, giveth direction in these
two verses how to proceed in this business also. The former, giving direction and laying down
the duty; and the latter, enforcing the same by moment of reason. In the former are three things
to be considered:
1. The persons against whom Titus is to deal--here called heretics.
2. The direction how he is to behave himself towards them--reject them.
3. The orderly manner of proceeding, after once or twice admonition.
The latter verse containeth the reason of this severity, because such persons are incurable and
incorrigible; which is proved by two arguments.
1. Such a one is subverted, that is, turned or cast off the foundation.
2. He sinneth against his own conscience, being damned of his own self, that is, he wittingly
and willingly spurneth against that truth of which his conscience is by the former
admonition convinced. (T. Taylor, D. D.)
Heresy not to be trifled with
I am asked sometimes to read an heretical book. Well, if I believed my reading it would help
its refutation, and might be an assistance to others in keeping them out of error, I might do it as
a hard matter of duty, but I shall not do it unless I see some good will come from it. I am not
going to drag my spirit through a ditch for the sake of having it washed afterwards, for it is not
my own. It may be that good medicine would restore me if I poisoned myself with putrid meat,
but I am not going to try it: I dare not experiment on a mind which no longer belongs to me.
There is a mother and a child, and the child has a book to play with, and a blacklead pencil. It is
making drawings and marks upon the book, and the mother takes no notice. It lays down one
book and snatches another from the table, and at once the mother rises from her seat, and
hurriedly takes the book away, saying: No, my dear, you must not mark that, for it is not ours.
So with my mind, intellect, and spirit; if it belonged to me I might or might not play tomfool
with it, and go to hear Socinians, Universalists, and suchlike preach; but as it is not my own, I
will preserve it from such fooleries, and the pure word shall not be mingled with the errors of
men. (C. H. Spurgeon.)

Contagion of false doctrine

Sin is like the bale of goods which came from the East to this city in the olden time, which
brought the pest in it. Probably it was but a small bale, but yet it contained in it the deaths of
hundreds of the inhabitants of London. In those days one piece of rag carried the infection into a
whole town. So, if you permit one sin or false doctrine in a church knowingly and wittingly, none
can tell the extent to which that evil may ultimately go. The Church, therefore, is to be purged of
practical and doctrinal evil as diligently as possible That sour and corrupting thing which God
abhors must be purged out, and it is to be the business of the Christian minister, and of all his
fellow helpers, to keep the church free from it. (C. H. Spurgeon.)

Dilution of the truth

I have likened the career of certain divines to the journey of a Roman wine cask from the
vineyard to the city. It starts from the wine press as the pure juice of the grape, but at the first
halting place the drivers of the cart must needs quench their thirst, and when they come to a
fountain they substitute water for what they had drunk. In the next village there are numbers of
lovers of wine who beg or buy a little, and the discreet carrier dilutes again. The watering is
repeated, till, on its entrance into Rome, the fluid is remarkably different from that which
originally started from the vineyard. There is a way of doctoring the gospel in much the same
manner. A little truth is given up, and then a little more, and men fill up the vacuum with
opinions, inferences, speculations, and dreams, till their wine is mixed with water, and the water
none of the best. (C. H. Spurgeon.)

Wilful heresy
Heresy, in the New Testament, is most commonly used in an indifferent sense, and but
seldom in a bad one. It generally signifies no more than a sect or party in religion. Thus we read
of the sect, or heresy, of the Sadducees; of the sect, or heresy, of the Pharisees; St. Paul is styled
a ring leader of the sect, or heresy, of the Nazarenes; and he says of himself that, after the
strictest sect (where the same Greek word is used) of the Jewish religion, he lived a Pharisee. In
this last passage particularly nothing can be more plain than that the word has an innocent
meaning, since the apostle rather commends than charges himself with anything criminal for
having been a Pharisee before his conversion to the Christian faith. And we find it applied in the
same manner in Act 28:22. I shall mention but one text more, and that is, For there must also
be heresies among you, etc. (1Co 11:19). The evident design of which is, that considering the
various tempers of men, their different views, passions, prejudices, their selfishness, ambition,
vanity, and the like, it was natural to expect that they would divide into parties about religion, as
well as about politics, and the civil affairs of life; and that the providence of God wisely
permitted this for the trial of their integrity, and to distinguish the indolent, careless, and
insincere from the real friends of truth, persons of an honest, inquisitive, and ingenuous temper.
Now, according to this account, the general notion of a heretic is no more than this, viz., one that
sets up to be the head, or chooses to join himself to a particular religious sect. I say who makes
this the matter of his choice because it is implied in the original signification of the word; and,
besides, nothing can be supposed to have any concern with religion but what is a voluntary
action. A heretic, therefore, in a bad sense, must be one who knowingly espouses a false
doctrine, is insincere in his profession, and asserts and defends what he is convinced is contrary
to Christianity, and, consequently, one who maintains and supports the interest of a faction, to
serve some base designs. According to St. Pauls account in the text, a heretic is not only
subverted or turned aside from the true faith, he not only entertains wrong sentiments of
Christianity, but sinneth, i.e., doth this wilfully, and with an ill attention. He is one that makes
religion a cloak for his immoralities, and espouses and propagates what he knows to be false, to
promote the ends of his ambition, covetousness, or sensual pleasure; who, indeed, thinks it his
interest to retain the name of a Christian, and in that circumstance only differs from a thorough
and wilful apostate from Christianity, but which incurs the greater guilt may perhaps be hard to
determine; for as the one rejects the Christian religion altogether, the other out of choice
corrupts it, and opposes its true doctrines, even while he pretends to believe and reverence its
authority. Such as these, I say, persons of such vile and dishonest principles, and of so flagitious
a character, are the heretics condemned by St. Paul; and therefore to fix it as a term of reproach
on any in whom there does not appear hatred of the truth, a sensual mind, and a profligate
conscience, must be unChristian and scandalous. And if we examine other passages of the New
Testament we shall find that they all concur in giving us the same idea of heresy. It is
represented as a work of the flesh, because it has its foundation in the corrupt inclinations of
human nature. It is reckoned among the most heinous and execrable vices--such as adultery,
idolatry, hatred, variance, seditions, murders. And heretics are constantly described as men of
no probity or honour, strangers to all the principles of virtue, and embracing such opinions only
as were calculated for the gratification of irregular appetites, and advancing selfish and worldly
views (1Ti 1:19; 2Pe 2:1.)
1. It appears from what has been said that no mere error of the judgment can be heresy. For
heresy is a high degree of wickedness; and necessarily supposes irregularity of the
affections and a depraved and vicious choice; whereas erroneous conceptions and
apprehensions of things are no crime at all, but natural to mankind in the present weak
and imperfect state of the faculties.
2. We may infer that no honest man can possibly be a heretic. He may, indeed, have errors
(and who is there among us that has not?)--nay, he may err in points of importance too,
but his mistakes cannot be dangerous while he takes care to maintain a good conscience.
3. If heresy be an error of the will, and such only can be guilty of it who are condemned of
themselves, how can we certainly know, in most cases at least, whether a man be a
heretic or not? Let each of us put this question to himself impartially, and if we cannot
answer it to our satisfaction, let us, however, learn thus much from our ignorance, to be
modest in the censures we pass upon others. If it be said that such wicked deceivers are
generally known by their fruits, and that their vicious lives will show us by what views
they are acted, and the vile design of their imposture, I answer that, even upon this
supposition, I should think it better that they be rejected for their immorality, which is
notorious and palpable, than for heresy, of which we cannot so certainly judge.
4. Though it be a point of great nicety to judge of heresy in particular instances, the persons
 who come nearest the character of the old heretics are violent party men, who confine
Christianity to their own faction, and excommunicate all that take the liberty to differ
from them; the rigid imposers of human schemes of doctrine and modes of worship, as
essential branches of religion, and laws binding conscience, these, I say, are most like the
heretics condemned in Scripture, notwithstanding their insolence and presumption.
(James Foster.)

I. What patience the Lord useth in His just proceedings, even against the worst men, whom
He wilt. Not have condemned nor cast out of the Church upon suspicions, or surmises; nor nor
presently after an open sin is committed; but there must be a time between wherein the Church
must rightly inform herself, that she may know the nature and degree of the sin before she turn
her to any censure or sentence. Yea, and further, the sin being apparent, she must not reject any,
till all good means of reclaiming have been in vain used. Which may teach us, that to hasten
excommunications ipso facto; or (as it is often) before the party can come to the knowledge or
suspicion of any such proceeding, is to swerve from the rules of the Word, and those weighty
reasons also upon which they are grounded. As namely:
1. Some offenders are curable; and what man in his wits will cut off his arm or leg so soon as
it beginneth to ache and pain him, and not rather use means of surgery and cure? is any
member in the body so despised?
2. Ourselves must not be so uncharitable as presently, to despair of any mans conversion.
God may in time raise the most desperate stoner unto repentance.
3. The means used are not lost; for if it attain no other end, yet shall it make them more
inexcusable, the censure more just, and the Churchs proceeding more equal and
moderate.
4. Add here unto the Lords example, who never striketh before He have sufficiently warned;
He never precipitateth either sentence or execution, but first cometh down to see (Gen
18:21), and hearkeneth and heareth (Mal 3:16), and accordingly passeth sentence.

II. Note that when a sinner is known to sin of obstinacy, the best way is to avoid him and cast
him out.
1. For labour is but lost on such a one.
2. He doth but tread holy things under his feet; of which holy things the Church is the
keeper, and must be faithful.
3. He sins not only of judgment and reason, but of affection; and this is the reason why very
few heretics are converted, when many unregenerate men and outrageously wicked in
other kinds are, who sin not of affection and wilfulness, but of corrupt judgment only.
4. The Lords example (Hos 4:17).

III. Note hence, also, WHAT USE THE LORD MAKETH OF A WICKED CONSCIENCE, EVEN IN
DESPERATE SINNERS. It shall be the accuser, witness, and judge to pronounce the sentence of
death against his own soul; and so shall make way unto the Lords most righteous judgment.
Use.
1. It letteth us see what an intolerable torment a wicked conscience is. Use.
2. This further teaches us not to neglect the checks of conscience, nor our own hearts
reproving us of our ways; as those men who are resolved to hold on their lewd courses,
let the word and spirit, yea, their own spirits, suggest what they will or can against it. For
the time cometh when thou canst not set the voice of thy conscience so light, and then
that conscience which hath checked thee shall judge thee, and that heart which hath
reproved thee shall torment thee, and thou shalt never be able to turn off the charge of it,
 but shalt by it be accused and convicted to have been a wilful chooser of thine own
destruction. Use.
3. This consideration also teacheth us to look that in everything we keep good consciences
before God and all men, the use of which will be manifold.
(1) To keep us from errors and heresies, and contain us in the profession of the true
faith; for let good conscience be put away, there must needs follow a shipwreck of
faith; as is to be seen in all heretics. Hence are we counselled to make pure
conscience as the coffer to keep faith in (1Ti 3:9).
(2) In doing any action lawful in itself, a good con science only maketh it good to the
doer; for to do even the will of God against my conscience is sin to me, be the same in
itself never so materially good.
(3) In suffering or enduring anything for well doing (as not the pain, but the cause
maketh a martyr so), not the cause so much as the conscience of the sufferer worketh
out his boldness and peace in the midst of the combat, and giveth him security, in his
conflict; whereas a bad conscience will betray the best cause.
(4) In enjoying any condition of this present life, a good conscience is a sweet
companion; even a dry morsel with peace of heart is better than a house full of
sacrifices with strife and war within. In outward afflictions there is inward rejoicing,
for let the heart be pacified in God, it can rejoice in tribulation. The disciples can go
away rejoicing from the council that they were counted worthy to be beaten and
suffer rebuke for Christ (Act 5:41). The martyrs can kiss the stake, embrace the fire,
and sing in the midst of the flames.
(5) Yea, it doth not only through the whole life minister joy and comfort even in the
remembrance of death, as in 2Ti 4:7-8, but it followeth a man after death, when all
things else forsake him; and as a most faithful friend it goeth with him before Gods
judgment seat, and pleadeth for him at the bar of Jesus Christ; yea, testifieth with
him, and cleareth, and quite acquitteth him from the judgment of the great day. All
which being so, what pains and labour can be thought too much in the getting and
keeping of such a jewel, which bringeth in so rich a recompense for so little labour,
and how worthily doth he forfeit all these sweet fruits of it, who will be at no costs
nor pains for it. (T. Taylor, D. D.)

Heresy hunters
You can imagine a husbandman who would neglect to care for his soil, and go out after
squirrels and all manner of vermin that were eating his grain if he had any that they could eat--
who would go out to shoot weasels in the wall, foxes in the field, wolves in the wood, and bears
everywhere; and who, when he could find nothing to shoot, would lie out at night, watching for
racoons, and range up and down through the day, searching for some stray dog, where there
should be sheep, but where there are none. There are in the Church what may be called heresy
hunters. They always carry a rifle--a spiritual rifle under their arm. You will find them forever
outlying, watching for heresy--not so much in their own hearts, not so much in their own
Church, not so much in their own minister, but in other peoples hearts, in other peoples
Churches, in other peoples ministers. If any man happens to hold an opinion respecting any
doctrine which does not accord with their own peculiar views, they all spread abroad to run him
down. They are taking care of and defending the faith! They are searching for foxes, and wolves,
and bears, that they suppose are laying waste Gods husbandry! They never do anything except
fire at other folks. I have no doubt that Nimrod was a very good fellow in his own poor,
miserable way, but a Nimrod minister is the meanest of all sorts of hunters. (H. W. Beecher.)
Treatment of heretics
In what way are the directions here given to Titus to be used for our own guidance at the
present time? They do not apply to persons who have always been, or who have ended in placing
themselves outside the Christian Church. They refer to persons who contend that their self-
chosen views are part and parcel of the gospel, and who claim to hold and teach such views as
members or even ministers of the Church. Secondly, they refer to grave and fundamental errors
with regard to first principles; not to eccentric views respecting matters of detail. And in
determining this second point much caution will be needed; especially when inferences are
drawn from a mans teaching. We should be on our guard with regard to assertions that a
particular teacher virtually denies the Divinity of Christ, or the Trinity, or the personality of God.
But when both these points are quite clear, that the person contradicts some of the primary
truths of the gospel, and that he claims to do so as a Christian, what is a minister to do to such a
member of his flock? He is to make one or two effects to reclaim him, and then to have as little
to do with him as possible. In all such cases there are three sets of persons to be considered: the
heretic himself, those who have to deal with him, and the Church at large. What conduct on the
part of those who have to deal with him will be least prejudicial to themselves and to the Church,
and most beneficial to the man himself? The supreme law of charity must be the guiding
principle. But that is no true charity which shows tenderness to one person in such a way as to
do grievous harm to others, or to do more harm than good to the person who receives it. Love of
what is good is not only consistent with hatred of what is evil; it cannot exist without such
hatred. What we have to consider, therefore, is this. Will friendliness confirm him in his error?
Would he be more impressed by severity? Is intercourse with him likely to lead to our being led
astray? Will it increase his influence and his opportunities of doing harm? Is severity likely to
excite sympathy in other people, first for him, and then for his teaching? It is impossible to lay
down a hard and fast rule that would cover all cases; and while we remember the stern
instructions which St. Paul gives to Titus, and St. John to the elect lady, let us not forget the
way in which Jesus Christ treated publicans and sinners. (A. Plummer, D. D.)

Condemning of himself
Ferdinand, Emperor of Germany, possessed a great number of watches, in collecting of which
he had a fancy. It pleased him once, says our quaint author, to put this, his variety of speaking
gold, upon a table, as if he would expose it to sale: he then stepped aside. A stander-by, driven
by a desire of stealing, filched one of them (a repeater), which the emperor espying aslant, called
him, and without accusation, kept him in various discourse till the watch striking disclosed the
hour and his theft. (Saturday Magazine.)

TIT 3:13
Bring Zenas the lawyer
Sermon to the legal profession
This man of my text belonged to a profession which has often had ardent supporters of Christ
and the gospel. Among them, Blackstone, the great commentator on English law; and
Wilberforce, the emancipator; and Chief Justices Marshall, and Tenterden, and Campbell, and
Sir Thomas More, who died for the truth on the scaffold, saying to his aghast executioner: Pluck
up courage, man, and do your duty: my neck is very short; be careful, therefore, and do not
strike awry. Among the mightiest pleas that ever have been made by tongue of barrister, have
been pleas in behalf of the Bible and Christianity--as when Daniel Webster stood in the Supreme
Court at Washington, pleading in the famous Girard will case, denouncing any attempt to
educate the people without giving them at the same time moral sentiment, as low, ribald, and
vulgar deism and infidelity; as when Samuel L. Southard, of New Jersey, the leader of the
forum in his day, stood on the platform at Princeton College commencement, advocating the
literary excellency of the Scriptures; as when Edmund Burke, in the famous trial of Warren
Hastings, not only in behalf of the English government, but in behalf of elevated morals, closed
his speech in the midst of the most august assemblage ever gathered in Westminster Hall, by
saying: I impeach Warren Hastings in the name of the House of Commons, whose national
character he has dishonoured; I impeach him in the name of the people of India, whose rights
and liberties he has subverted; I impeach him in the name of human nature, which he has
disgraced; in the name of both sexes, and of every rank, and of every station, and of every
situation in the world, I impeach Warren Hastings. Yet, notwithstanding all the pleas which
that profession has made in behalf of God, and the Church, and the gospel, and the rights of
man, there has come down through the generations a style of prejudice against it. So long ago as
in the time of Oliver Cromwell, it was decided that lawyers might not enter the parliament house
as members, and they were called sons of Zeruiah. The learned Doctor Johnson wrote an
epitaph for one of them in these words:
God works wonders now and then,
Here lies a lawyer, an honest man!
There is no man who has more temptations, more trials, or graver responsibilities than the
barrister, and he who attempts to discharge the duties of his position with only earthly
resources, is making a very great mistake. Witness Lord Thurlow, announcing his loyalty to
earthly government in the sentence: If I forget my earthly sovereign, may God forget me, and
yet stooping to unaccountable meanness. Witness Lord Coke, the learned and the reckless. No
other profession more needs the grace of God to deliver them in their temptations, to comfort
them in their trials, to sustain them in the discharge of their duty. While I would have you bring
the merchant to Christ, and while I would have you bring the farmer to Christ, and while I would
have you bring the mechanic to Christ, I address you today in the words of Paul to Titus, Bring
Zenas the lawyer. By so much as his duties are delicate and great, by so much does he need
Christian stimulus and safeguard. God alone can direct him. To that chancery he must be
appellant, and he will get an answer in an hour. Blessed is that attorney between whose office
and the throne of God there is perpetual, reverential, and prayerful communication. That
attorney will never make an irreparable mistake. True to the habits of your profession, you say,
Cite us some authority on the subject. Well, I quote to you the decision of the Supreme Court
of Heaven: If any lack wisdom, let him ask of God, who giveth to all men liberally, and
upbraideth not, and it shall be given him. There are two or three forms of temptation to which
the legal profession is especially subjected.
1. The first of all is scepticism. You get so used to pushing the sharp question why and
making unaided reason superior to the emotions, that the religion of Jesus Christ, which
is a simple matter of faith, and above human reason, has but little chance with some of
you. Scepticism is the mightiest temptation of the legal profession, and that man who
can stand in that profession, resisting all solicitations to infidelity, and can be as brave as
George Briggs of Massachusetts, who stepped from the gubernatorial chair to the
missionary convention, to plead the cause of a dying race: then on his way home from
the convention, on a cold day, took off his warm cloak and threw it over the shoulders of
a thinly-clad missionary, saying: Take that and wear it, it will do you more good than it
will me; or, like John McLean, who can step from the Supreme Courtroom of the United
States on to the anniversary platform of the American Sunday School Union--its most
brilliant orator--deserves congratulation and encomium. O men of the legal profession,
let me beg of you to quit asking questions in regard to religion, and begin believing. If
you do not become a Christian, O man of the legal profession, until you can reason this
 whole thing out in regard to God, and Christ, and the immortality of the soul, you will
never become a Christian at all. Only believe. Bring Zenas the lawyer.
2. Another mighty temptation for the legal profession is to Sabbath breaking. What you
cannot do before twelve oclock Saturday night, or after twelve oclock Sunday night, God
does not want you to do at all. Beside that, you want the twenty-four hours of Sabbath
rest to give you that electrical and magnetic force which will be worth more to you before
the jury than all the elaboration of your case on the sacred day. Every lawyer is entitled
to one days rest out of seven. If he surrender that, he robs three--God, his own soul, and
his client. Lord Castlereagh and Sir Thomas Romilly were the leaders of the bar in their
day. They both died suicides. Wilberforce accounts for their aberration of intellect on the
ground that they were unintermittent in their work, and they never rested on Sunday.
Poor fellow! said Wilberforce, in regard to Castlereagh--Poor fellow! it was
nonobservance of the Sabbath. Chief Justice Hale says, When I do not properly keep
the Lords day, all the rest of the week is unhappy and unsuccessful in my worldly
employment.
3. Another powerful temptation of the legal profession is to artificial stimulus. The flower of
the American bar, ruined in reputation and ruined in estate, said in his last moments:
This is the end. I am dying on a borrowed bed, covered with a borrowed sheet, in a
house built by public charity. Bury me under that tree in the middle of the field, that I
may not be crowded; I always have been crowded.
4. Another powerful temptation of the legal profession is to allow the absorbing duties of the
profession to shut out thoughts of the great future. You know very well that you who
have so often tried others, will after awhile be put on trial yourselves. Death will serve on
you a writ of ejectment, and you will be put off these earthly premises. On that day all the
affairs of your life will be presented in a bill of particulars. No certiorari from a higher
court, for this is the highest court. The day when Lord Exeter was tried for high treason;
the day when the House of Commons moved for the impeachment of Lord Lovatt; the
day when Charles I and Queen Caroline were put upon trial; the day when Robert
Emmet was arraigned as an insurgent; the day when Blennerhasset was brought into the
courtroom because he had tried to overthrow the United States government, and all the
other great trials of the world are nothing compared with the great trial in which you and
I shall appear, summoned before the Judge of quick and dead. There will be no pleading
there the statute of limitation; no turning States evidence, trying to get off ourselves,
while others suffer; no moving for a non-suit. The case will come on inexorably, and we
shall be tried. You, who have so often been advocate for others, will then need an
advocate for yourself. Have you selected Him? The Lord Chancellor of the Universe. Lord
Ashburton and Mr. Wallace were leading barristers in their day. They died about the
same time. A few months before their decease they happened to be at the same hotel in a
village, the one counsel going to Devonshire, the other going to London. They had both
been seized upon by a disease which they knew would be fatal, and they requested that
they be carried into the same room and laid down on sofas, side by side, that they might
talk over old times and talk over the future. So they were carried in, and lying there on
opposite sofas, they talked over their old contests at the bar, and then they talked of the
future world upon which they must soon enter. It was said to have been a very affecting
and solemn interview between Mr. Wallace and Lord Ashburton. My friends, my subject
today puts you side by side with those men in your profession who have departed this
life, some of them sceptical and rebellious, some of them penitent, childlike, and
Christian. These were wandering stars for whom is reserved the blackness of darkness
forever, while these others went up from the courtroom of earth to the throne of eternal
dominion. Through Christ, the advocate, these got glorious acquittal. In the other case, it
was a hopeless lawsuit. An unpardoned sinner versus the Lord God Almighty. O what
 disastrous litigation! (T. De Witt Talmage, D. D.)

That nothing be wanting unto them

Titus duty to his fellow ministers
Ministers ought to abound in the fruits of kindness to one another, and most to those whose
circumstances render the expressions of brotherly kindness needful. Probably Titus could not,
from his own purse, furnish everything that was needful to his brethren who were travelling in
the service of the Churches. But he might, through his influence, do by the hands of others what
was not in his own power. The apostle had already said that the doctrine of salvation by grace
teaches and constrains men who believe it to maintain good works. And here he calls on the
believers under the care of Titus to embrace the occasion that was presented to them, of
testifying their faith by their works, and learning to practise the duties by which they were to
approve themselves unto God as faithful Christians. There are too many who form good
resolves, but when opportunities offer of putting them into practice, suffer them to pass
unimproved. They intend to do what they know to be right, but are in no haste to perform it. But
let ours, those who belong to our holy society, learn not only to do, but to stand foremost in
doing, good works, on all necessary occasions. An opportunity for doing good ought to be as
much valued by us as an opportunity for receiving it, for we are sure that it is more blessed to
give than to receive. We know not what opportunities we may afterwards have to do good; but
the present opportunity will not return; and we may feel the same disposition to neglect a
second and a third as a first opportunity of usefulness. How then shall we approve ourselves
fruit-bearing branches in the true vine, and not to be found among the barren branches against
whom the terrible sentence is pronounced, that the great Husbandman will take them away, and
they shall be gathered, and cast into the fire and burned? Bring Zenas the lawyer, and Apollos,
diligently on their way, and in supplying their necessities let our people learn to excel, or go
before others, in good works, that they be not unfruitful. Zenas had probably been a Jewish
lawyer. And against that class of men awful things had been spoken by our Lord. Amongst
others, it is said that they took away the key of knowledge from men. But the grace of God can
make a most effectual change in those from whom least good and most evil is to be expected. He
was now travelling with the key of knowledge to open the mysteries of the kingdom of heaven to
Gentiles as well as Jews. Apollos was a well known and an eminent labourer in the gospel. And
those who were not ready to afford encouragement and facilities to such labourers for Christ,
and for the souls of men, gave too much reason to suspect that they were themselves barren and
unfruitful in the knowledge of our Lord and Saviour. Let us be fellow helpers to the truth, that
we may not incur the punishment of those who are lukewarm in the cause of Christ (Rev 3:1-22).
(G. Lawson, D. D.)

Christianity enjoins courtesy

Christianity hindereth not, but commendeth and enjoineth civil courtesy and all kind of
humanity. For
1. Whatsoever pertaineth to love and good report, that must believers think on and do (Php
4:1-23).
2. The wisdom which is from above is gentle, peaceable, full of mercy and good fruits (Jam
3:17).
3. Those many commandments, that Christians should salute and greet one another, and
that with a holy kiss (1Th 5:26), called by Peter the kiss of love; usual in those East
countries, by which outward testimony they declared mutual love and kindness.
4. Outward courtesy is a necessary virtue even for the maintaining of the bond of Christian
peace; yea, availeth much for the nourishing and increasing the communion of saints,
 and society with Gods people.
5. How disgraceful a thing were it for the profession of Christ, that such as profess faith in
the Lord Jesus should show themselves inhuman or hoggish, who should be as lambs
and little children, for such are they who have entered into the kingdom of Christ, as the
prophet witnesseth. Let this point, therefore, be well thought of, that as faith and love
cannot be separate, so must good conscience and good manners go together. (T. Taylor,
D. D.)

TIT 3:14
Let ours also learn
The mutual property and purpose of good men

I. The mutual property of good men. Ours.

1. A mutual appreciation.
2. A mutual accumulation.

II. THE MUTUAL PURPOSE OF GOOD MEN. To maintain good works.

1. What are good works? Works that grow out of supreme love to God, and tender and
disinterested sympathy with man.
2. Why is the maintenance of good works so transcendently important?
(1) Because they are essential to the building up of a true moral character.
(2) Because they are necessary to the spiritual reformation of mankind. (Homilist.)

That they be not unfruitful

Christianity fruitful
The metaphor implieth that as the Church is Gods orchard or garden, and His ministers are
His planters and waterers, so the faithful are the trees, even trees of righteousness, the planting
of the Lord, and planted by the rivers of waters, that they might bring forth their fruit in due
season; and teacheth that true Christianity is not a barren but a fruitful profession, unto which
Christians are everywhere called. In Eze 47:12, we have a notable resemblance of those manifold
fruits, which by the power of the gospel should be by believers produced in the Church of the
New Testament. The vision was of waters which ran from the Temple, and from under the
threshold of the sanctuary. And wheresoever these waters should run, they should cause
admirable fruitfulness, in so much as on both sides of the river shall grow all kind of fruitful
trees, whose leaves shall not fade, and their fruit shall not fail. These waters are the gospel which
issue from under the threshold: that is, from Christ the door, typified by that beautiful gate of
the Temple; from the Temple at Jerusalem these waters were with swift current to run not only
over Judaea, but all the world in a short space: hence was the Church mightily increased, for
though these waters run into the dead sea, wherein (if we believe histories) abideth no living
thing, yet such a quickening power they carry with them, as even there everything shall live;
such as were dead in trespasses and sins are hereby quickened, and become trees of
righteousness green and flourishing, yea, and constantly fruitful in all godly conversation. And
this the same which our Saviour noteth (Joh 15:17), that His Father is the husbandman, Himself
is the Vine, Christians are the branches of that vine, who if they be found, His Father purgeth
that they may bring forth more fruit; teaching us hereby that it is the Lords scope and aim that
Christians should be abundant in fruits beseeming their profession. The Apostle Paul
accordingly exhorteth the Philippians to be much in goodness, to abound in love, in knowledge,
and in all judgment; yea, to be filled with fruits of righteousness which are by Jesus Christ unto
the glory and praise of God. And the same apostle calleth rich men to be rich in good works.

I. The conditions of this fruitfulness.

1. Every Christian must be fruitful; for every fruitless branch is cut down and made fuel for
the fire.
2. Every Christian must bring forth good fruit.
3. This fruitfulness must proceed from good causes.
(1) The tree must be good, for men gather not grapes of thistles.
(2) He must have a good root (Joh 15:4),
(3) He must draw thence good sap and juice through the fellowship and communion of
Christs death and resurrection.
(4) He must have the Spirit of the Son to be a principal agent in the setting and ripening
of these fruits.
(5) He must have the love of God within him, constraining him, which will be as the sun
helping on these fruits to their perfection.
(6) He must have good ends in his eye, viz., Gods glory and mans good (Php 1:2).
4. Every Christian must bring forth much fruit, and not for clusters scarce berries, trees of
righteousness are: laden with the fruits of the Spirit; and herein is the Father glorified,
that ye bring forth much fruit (Joh 15:8).
5. Christians must continue fruitful, and grow daily more fruitful (Joh 15:2).

II. Reasons to move Christians to this fruitfulness.

1. Gods pains and costs with us.
2. It is more than time to yield up our fruits. Let us consider how much we have already lost,
and how little remaineth behind, and this cannot but be as a loud voice in our ears unto
fruitfulness.
3. Heavenly wisdom which is from above is full of good fruits; which, if it have taken up our
hearts, will bewray itself in love, in joy, peace, long suffering, gentleness, goodness, faith,
meekness, temperance, and such like; and as naturally we rejoice to see everything about
us fruitful--our fields, our cattle, our orchards--even so this supernatural wisdom would
make it the delight of our souls to see our hearts and lives laden with the best fruits.
4. The barren condition hath little comfort in it, and the danger of unfruitfulness is very
great; for Gods fearful displeasure disburdeneth itself, and seizeth on such persons by
sundry degrees.
(1) The Lord rejecteth them.
(2) Degree of Gods curse on such fruitless branches is the withering which presently
followeth their casting forth, and this the Lord bringeth on them two ways:
sometimes by removing means of fruitfulness, and so having laid His vineyard waste,
He threateneth, in the next place, that the clouds should not rain upon it (Isa 5:6):
and sometimes by blowing upon the gifts He had given, he shall lose his sap and
greenness he once had; the unprofitable servant after conviction must have his talent
taken from him; and this curse is so eminent upon many men that, comparing them
with themselves not long since, a man may say, as the disciples of the fig tree, against
which the curse was passed from the mouth of Christ, How soon is the fig tree
withered!
 (3) Another degree is, that no means shall be able henceforth to do such a person any
good; but the curse being passed against him, this is one branch of it, that he shall be
like the heath in the wilderness, which shall not see when any good cometh. Now the
heath it hath good coming upon it, the rain falleth, the sun shineth, the spring and
summer season returneth upon it, but it seeth none of this good, but remaineth a dry
and parched heath still; even so it is with a barren soul which God hath begun to
curse--the rain, the sun, the season, the Word, sacraments, days of grace, Jesus
Christ Himself do him no good; he sees no good towards him in all these; nay, the
Word judgeth him, the sacraments are poison unto him, and Christ Himself is a rock
of offence to him, on whom he breaketh the neck of his soul.
(4) After all these cometh the heavy sentence, unto which by all these this sinner hath
been prepared. Cut him down, bring now the are, for the pruning knife hath done
him no good; hew him down by death from the ministry under which he hath been so
long fruitless, bind him hand and foot, make a faggot of him, and east him into hell
fire--cast, I say, that unprofitable servant into utter darkness, there shall be wailing
and gnashing of teeth: and this is the woeful hire of unfruitfulness.

III. The hindrances of this fruitfulness.

1. Superfluity of lusts and inordinate desires, which are as dead branches, and therefore
must be lopped off before fruit can be expected; the denial of a mans self so far as
corrupt is the first lesson in Christianity.
2. The unfitness of the soil, as if it be stony, or near unto a rock where it cannot take deep
roots; the hard and stony heart suffereth not any good seed to take root, and much less
rise up to fruit. Or if the soil be a dry ground on which the rain falls not, or on a high and
hilly ground on which the rain stayeth not; so the haughty and proud heart shutteth off
the rain as fast as it cometh; it moisteneth the crust and outside a little, but it stayeth not
to get within it to prepare it to fruitfulness. Or if the ground be shaded that the sun
cannot, or seldom, look upon it; if the mind and affections are otherwise distracted, that
seldom men set themselves under the means of instruction; the Sun of Righteousness
shining in His Church not enlightening, not warming nor cherishing them, not bringing
back a new spring upon them, how can we expect fruit from such, unless we can look that
a tree which hath been fruitless all the summer should be laden with fruit in the midst of
winter.
3. Sundry vain conceits suggested by the devil, and assented unto by men to keep them in
unfruitful courses.
(1) As many will not stick to object, I hope notwithstanding I have not been hitherto so
fruitful as you speak of, yet I have done well enough all this while, and why may I not
do so still? and thus resolve because God hath used patience and spared them, He
will therefore spare them still in their unfruitfulness. But this is the devils logic, the
clean contrary whereof is the conclusion of the Scripture. Hath God spared thee the
second and third year, and art thou still fruitless? He must now needs call for the axe,
and this is that which thou must expect.
(2) Another saith, Oh, but I am a member of the Church, and what talk you to me. I
hear the Word, receive the sacraments, and though I be not so forward and strict, I
hope I shall do well enough. Which is all one as if a fruitless tree should reply to the
master and say, I hope, master, thou wilt not cut me down, I am in thy orchard, and
stand near thy house; if I were in the waste I should think thou should care less for
me. But will not the master reply, that Thou must rather go down, because thou
standest unprofitable in my orchard.
(3) Others say, Oh, but we are not so fruitless as you take us, and what desire you
 more? Whereunto I say, that such have great need to desire better evidences to
allege for themselves than this. Thou must not be a privative, but a positive Christian,
laden with the fruits of the Spirit, else thou hast lost all thy labour. (T. Taylor, D. D.)

Fruifulness the true test

It is with professions of religion, especially such as become so in a time of outpouring of the
Spirit of God, as it is with blossoms in the spring; there are vast numbers of them upon the trees
which all look fair and promising, but yet many of them never come to anything, and many of
those that in a little while wither up, drop off, and rot under the trees, yet for a while look as
beautiful and gay as others; and not only so, but smell sweet and send forth a pleasant odour, so
that we cannot, by any of our senses, certainly distinguish those blossoms which have in them
that secret virtue which will afterward appear in the fruit, and that inward solidity and strength
which shall enable them to bear, and cause them to be perfected by the hot summer sun that will
dry up the others. It is the mature fruit which comes afterward, and not the beautiful colour and
smell of the blossoms, that we must judge by. (Jonathan Edwards.)

TIT 3:15
Greet them that love us in the faith
Christian love
Hence note that religion bindeth man to man in the straightest bond; for
1. The Spirit is the tier of it; and hence is it called the unity of the Spirit in the bond of peace;
and indeed it must be a wonderful bond that can reconcile such deadly enemies as men
are before they come into the kingdom of Christ (Isa 11:6).
2. Gods image, wheresoever it is, is exceeding beautiful, and a great binder, especially where
renewed and repaired; which being once espied, let the outward condition be what it can
be, a religious heart seeth sufficient matter of love, and will knit the soul unto the soul of
such a one.
3. It addeth strength and firmness to all other bonds of nature, affinity, desert, etc., and
maketh them more natural. What a true friend was Jonathan to David! Because he saw
that God was with him his soul clave unto him; though the kingdom was to be rent from
him for it, yet could he not rend his heart from David. If Joseph had not had more than
nature, he could not but have revenged such infinite wrongs upon his brethren; whereas
the grace of his heart made him say, It was not you, my brethren, but God sent me
before you. Consider also of the example beyond all imitation of our Lord Jesus Christ,
who gave Himself to the death for us when we were yet His enemies.
4. This love must needs be most lasting; for being love in the truth for the truths sake, it
shall continue so long as the truth doth; but the truth abideth with us, and shall abide
with us forever; and this is the cause, that whereas the love of nature dieth with it, and
the love of wicked men dieth with their persons, this love liveth in death, yea, when it
goeth to heaven with a man, and getteth strength and perfection thee faith ceaseth, and
hope vanisheth away.
Use
1. Whence we are taught most familiarly to embrace them that love us in the faith, and to
make most account of their love. Many love in the face, many in the flesh, many in
nature, only the love of Christians is a fruit of faith, a work of the Spirit, and therefore a
surer bond than they all. Well knew the apostle that none was in comparison worth
 having but this; he calleth for no other, he careth for no other, he mentioneth no other.
2. Such as set into any society with others, if he would have it comfortable unto him, let him
strengthen all other natural or civil bonds by this bond of religion; let him labour to
begin his love in the faith, or, if he have begun elsewhere already, let him reform the
same hereby if he look for any sound comfort in his estate; for this is the cause that men
often have so little return of love from their wives, so little obedience from their children,
so little duty from their servants, so slender respect from their equals, because they begin
their love and duties at a wrong end, and have for other respects affected those with
whom they live, but the least, if at all, for grace and religion, which of all is the soundest,
most profitable, and most comfortable. (T. Taylor, D. D.)

Shake hands
Shake hands with somebody as you go out of church. The more of it the better, if it is
expressive of real interest and feeling. There may be a great deal of the spirit of the gospel put
into a hearty shake of the hand. Think of St. Pauls four times repeated request--Greet one
another--after the custom then in common use, and one which is expressive of even warmer
feeling than our common one of handshaking. Why not give your neighbours the benefit of the
warm Christian feeling that fills you to your finger tips, and receive the like from them in return?
You will both be benefited by it; and the stranger will go away feeling that the Church is not,
after all, so cold as he had thought it to be.
Christian love
A lady and her little daughter, passing out of church, the child bade goodbye to a poorly
dressed little girl. How did you know her? inquired the mother. Why, you see, mamma, she
came into our Sabbath School alone, and I made a place for her on my seat, and I smiled and she
smiled, and then we were acquainted.

PHILEMON

INTRODUCTION TO PHILEMON

AUTHORSHIP
The testimonies to the Pauline authorship of this Epistle are abundant.
1. External. It is not quoted so often by the earlier Christian fathers as some of the other
letters; its brevity and the fact that its contents are not didactic or polemic, account for
that omission. We need not urge the expressions in Ignatius, cited as evidence of that
apostolic fathers knowledge and use of the Epistle, though it is difficult to regard the
similarity between them and the language in Phm 1:20 as altogether accidental. The
Canon of Muratori, which comes to us from the second century, enumerates this as one
of Pauls Epistles. Tertullian mentions it, and says that Marcion admitted it into his
collection. Sinope, in Pontus, the birthplace of Marcion, was not far from Colosse where
Philemon lived, and the letter would find its way to the neighbouring churches at an
early period. Origen and Eusebius include it among the universally acknowledged
writings of the early Christian times. It is so well attested historically, that De Wette says
its genuineness on that ground is beyond doubt.
2. Internal. It is impossible to conceive of a composition more strongly marked within the
 same limits by those unstudied assonances of thought, sentiment, and expression, which
indicate an authors hand, than this short Epistle as compared with Pauls other
productions. It will be found also that all the historical allusions which the apostle makes
to events in his own life, or to other persons with whom he was connected, harmonise
perfectly with the statements or incidental intimations contained in the Acts of the
Apostles or in the other Epistles of Paul. (H. B. Hackett, D. D.)

The authenticity of this Epistle was probably never very seriously denied; its inspiration was
unpopular in certain quarters, external to the Church. It is very necessary to remember that the
objections to the inspiration of the letter came from anti-dogmatic, not from dogmatic
Christians; that in the battle of the creeds the defenders of the Catholic doctrine are the
champions of the Epistle; that the fierce current of prejudice, stemmed by Jerome,
Chrysostom, and Theodore of Mopsuestia, set in from a quarter external to the Church. Jerome
states that the arguments used against the Epistle were, either that it was not St. Pauls, or that,
if it came from his hand, he was not always inspired. Its subject, they argued, proved that it was
a commendatory note, not a dogmatic document. Jerome argues that its universal reception by
all churches in the whole world is unaccountable, except on the hypothesis of a Pauline origin.
As to apparent triviality and everyday style, he points to such passages as 2Ti 4:13, Gal 5:12, 1Co
7:12, with their apparently petty details, outbursts of human feeling, admissions of uncertainty.
For the brevity of the letter he refers to the Minor Prophets, and concludes by a quaint quotation
of Rom 9:28, as if the very shortness of Philemon were in consonance with the spirit of the
gospel. (Bp. Wm. Alexander.)

The beautiful Epistle to Philemon contains nothing inconsistent with its genuineness, and
bears everywhere marks of the hand and character of Paul. Among these last must be reckoned
the absence of any request for the manumission of Onesimus. Tact so delicate belongs not to a
forger. The names sending greeting to Philemon are valuable coincidence with the same names
in the Epistle to the Colossians. (Prof. J. A. Beet.)

PLACE, TIME, OCCASION, AND OBJECT OF WRITING

We have to bring before our thoughts the picture of St. Pauls life at Rome during the two
years sojourn in his hired house, in custody, a prisoner so far though not in prison (Act 28:30).
Friends and visitors were allowed free access to him. When the churches which he had founded
heard of his being at Rome, it was natural that they should send messengers with their gifts,
their offers of personal help, their affectionate remembrances. Such as these were Epaphroditus
from Philippi, Epaphras from Colosse, Onesiphorus and Tychicus from Ephesus. It was a time
when, apart from the danger which might attach to their position as Christians, a visit to the
imperial city was not without its special dangers. There was a serious epidemic which affected all
classes of the community. The emperor himself was so ill that sacrifices were offered in all the
temples for his recovery (Philostratus, Life of Apollonius of Tyana, b. 4, 100:44). It may be
inferred from Php 2:25-27, that Epaphroditus nearly fell a victim to the disease. It was under
such circumstances that an unlooked for visitor would seem to have made his way to the
apostles quarters. We may picture him as in early manhood. He looks outwardly in evil case.
His face is that of one weary and alarmed, oppressed alike by the consciousness of guilt and by
the fear of punishment. It was a common story enough. He had yielded to the temptations of his
calling and had robbed his master, either by direct purloining or by indirect fraud or culpable
negligence. He had been afraid of punishment--perhaps all the more afraid because he thought
that Philemons higher standard of duty as a Christian would make him more rigorous than
other masters--and had run away. The punishment of such a crime might have been scourging
or imprisonment. He might have been branded with the three letters (F U R=thief) which would
stamp him with an indelible ignominy. When flight had been added to his guilt, Roman law
would hardly have interfered had the scourging or the torture ended in death. It is not difficult
to picture to ourselves how the apostle received that confession; how he would clasp the hands
of the penitent, and lay his hands in blessing on his head, and tell him of the love of Christ and
the death upon the Cross, and tell him that his sin was forgiven. Was this followed by a night of
prayer and a morning baptism? Was it a time to which St. Paul looked back as one in which he,
the prisoner, shut out from most opportunities of evangelistic work, had yet been able, in the
might of intercession, to save a soul from death, to win a new spiritual son for God and for
himself? That new life was, at any rate, implanted, and it showed itself, as was natural, in love
and reverence to the teacher to whose influence it was due. To wait upon the apostle,
ministering to his infirmities, to mitigate the inevitable discomforts of his imprisonment, to
watch over him with a devotion which was at once filial and fraternal--this was the return which
Onesimus strove to make for the great blessing of his new birth to a higher and Diviner life.
With a gentle playfulness St. Paul loved to dwell on the thought that the slave was now
profitable to him, and would be profitable when he reentered his former masters service also.
That reentry was the subject of the Epistle to Philemon Of the after history of those whom the
Epistle has brought before us, we are left to guess. We can picture to ourselves the arrival of
Onesimus and the presentation of the letter. We can scarcely doubt that his reception, both by
his master, and by the company of believers at Colosse, was such as St. Paul desired. We can
think of him telling the story of his conversion, and of all that he owed to the tender, fatherly
kindness of the apostle, or reporting what he had seen of the growth and work of the Church at
Rome. If, with most recent writers on St, Pauls life, we believe that he was released from his
first imprisonment, and carried into effect his intention of revisiting the Macedonian and Asiatic
churches, we may believe that the lodging for which he asked was not prepared in vain, and
that the three--the apostle, the master, and the slave--met once more, to give thanks for all the
great things God had done for them, to pray together for each others welfare, to partake
together in the breaking of bread, of that which was the pledge and symbol of their brotherhood
in Christ. (Dean Plumptre.)

What a picture rises in the mind as one tries to conceive the scene r There, in his wooden
cabin, often crowded by anxious hearers of the Word, sits a scholar and a gentleman,
exhausted by the labours of the day. The lamp shines down on his bald forehead, lights up the
keen aquiline features of his oval face, shaded with grey hair, and glitters from the armour of the
brawny Praetorian who lounges beside him, and from the links of the chain which binds them
wrist to wrist. Paul dictates sentence after sentence to Luke, the learned physician, who carries
his pen and inkhorn at his waist. He is inditing a letter to his friend Philemon in faraway
Phrygian Colosse, about a runaway slave, pleading for the outcast, promising that if in anything
the slave has wronged his master, he (Paul) will be answerable for it. The thought strikes him
that the promise will carry more weight with it if written by his own hand. He interrupts the flow
of speech; cries, Here, Luke, give me the reed! and with benumbed, labouring fingers inscribes
these words, I, Paul, write this with my own hand--I will repay it. It is touching, is it not, to
think of so great a man in such miserable conditions. A man so like the Master whom he serves
that, while he carries whole races and churches on his heart, he yet has a special love for every
wretched outcast who will accept his love; and is not only bent on serving him, but will take
thought how he may best serve him, and spare no pains to make his service effectual. (S. Cox, D.
D.)
 CHARACTER AND STYLE
This Epistle has one peculiar feature--its aesthetical character--which distinguishes it from all
the other Epistles. It has been admired deservedly as a model of delicacy and skill in the
department of composition to which it belongs. The writer had peculiar difficulties to overcome.
He was the common friend of the parties at variance. He must conciliate a man who supposed
that he had good reason to be offended. He must commend the offender, and yet neither deny
nor aggravate the imputed fault. He must assert the new ideas of Christian equality in the face of
a system which hardly recognised the humanity of the enslaved. He could have placed the
question on the ground of his own personal rights, and yet must waive them in order to secure
an act of spontaneous kindness. His success must be a triumph of love, and nothing be
demanded for the sake of the justice which could have claimed everything. He limits his request
to a forgiveness of the alleged wrong, and a restoration to favour and the enjoyment of future
sympathy and affection, and yet would so guard his words as to leave scope for all the generosity
which benevolence might prompt towards one whose condition admitted of so much alleviation.
These are contrarieties not easy to harmonise; but Paul, it is confessed, has shown a degree of
self-denial and a tact in dealing with them, which in being equal to the occasion could hardly be
greater. (H. B. Hackett, D. D.)

Dignity, generosity, prudence, friendship, affection, politeness, skilful address, purity, are
apparent. Hence it has been termed with great propriety, the polite Epistle. The delicacy, fine
address, consummate courtesy, nice strokes of rhetoric, render the letter an unique specimen of
the epistolary style. (S. Davidson, D. D.)

This Epistle showeth a right noble, lovely example of Christian love. Here we see how St. Paul
layeth himself out for the poor Onesimus, and with all his means pleadeth his cause with his
master; and so setteth himself, as if he were Onesimus, and had himself done wrong to
Philemon. Yet this doeth he not with power or force, as if he had right thereto; but he strippeth
himself of his right, and thus enforceth Philemon to forego his right, also. Even as Christ did for
us with God the Father, thus also doth St. Paul for Onesimus with Philemon: for Christ also
stripped Himself of His right, and by love and humility enforced the Father to lay aside His
wrath and power, and to take us to His grace for the sake of Christ, who lovingly pleadeth our
cause, and with all His heart layeth Himself out for us. For we are all His Onesimi, to my
thinking. (Luther.)

The Epistle to Philemon holds an unique place among the apostles writings. It is the only
strictly private letter which has been preserved. It is addressed apparently to a layman. It is
wholly occupied with an incident of domestic life. The occasion which called it forth was
altogether commonplace. It is only one sample of numberless letters which must have been
written to his many friends and disciples by one of St. Pauls eager temperament and warm
affections, in the course of a long and chequered life. Yet to ourselves this fragment, which has
been rescued, we know not how, from the wreck of a large and varied correspondence, is
infinitely precious. Nowhere is the social influence of the gospel more strikingly exerted;
nowhere does the nobility of the apostles character receive a more vivid illustration than in this
accidental pleading on behalf of a runaway slave. (Bp. Lightfoot.)

Though he handleth a subject, says Calvin, which otherwise were low and mean, yet after
his manner he is borne up aloft unto God. With such modest entreaty doth he humble himself
on behalf of the lowest of men, that scarce anywhere else is the gentleness of his spirit portrayed
more truly to the life. A true little chef doeuvre of the art of letter writing, exclaims M. Renan,
characteristically. We have here, writes Sabatier, only a few familiar lines, but so full of grace,
of salt, of serious and trustful affection, that this short Epistle gleams like a pearl of the most
exquisite purity in the rich treasure of the New Testament. Even Baur, while laying violent
hands upon it, is constrained to speak of this little letter as making such an agreeable
impression by its attractive form, and has penetrated with the noblest Christian spirit, THE
ATTITUDE OF CHRISTIANITY TOWARDS SLAVERY wit is worthy of note that in this Epistle Paul does
not require or ask Philemon to liberate Onesimus. Moreover, while Onesimus was still a slave in
the house of Philemon, the latter was apparently a recognised Christian and a beloved friend of
Paul. This, together with the silence of the rest of the New Testament, implies that the apostles
did not forbid their converts to hold slaves. Yet, not only has the gospel put an end to slavery
where throughout the world it has gained power, but it is the only religious system which has
done anything effective in this direction. The reason of this apparent tolerance of slavery is not
far to seek. By asserting the Fatherhood of God, the gospel proclaims the brotherhood of man;
and thus asserts a principle utterly inconsistent with one man treating another as his property.
On the other hand, had Christ and His apostles forbidden the holding of slaves, they would have
arrayed against the gospel all those interested in maintaining the existing order of society, and
thus have needlessly placed in its way most serious obstacles. And, worse still, by raising a
standard of revolt against a social injustice, they would have rallied around themselves
multitudes anxious only for relief from a social grievance. An appeal to such classes would have
utterly misrepresented Christianity, and their help would have ruined it. Christ therefore offered
to men only a spiritual liberation. But this carried with it the living germ of every kind of
freedom. For these reasons the apostles tolerated slavery. We have no trace of fault found for
holding Onesimus as a slave. It does not even lessen Pauls warm recognition of Philemons
excellence. And, even if Onesimus resume his former position, Paul will gladly be Philemons
guest. Yet, while refusing to claim for the slaves a liberty for which they were not yet prepared,
and which would have loosened the very framework of society, Paul taught that in Christ the
distinction of bond and free no longer exists, and that a believing slave is already virtually free
(Gal 3:28; 1Co 7:21). And in Col 4:1 he teaches that slaves have just claims upon their masters,
claims recognised by a Master in heaven. Such teaching at once improved the lot of the slave and
prepared gradually a way for the emancipation which our day has seen. From the example of the
apostles in the matter of slavery we may learn an important lesson. There are many things
contrary to the spirit of the gospel, which it is inexpedient at once to forbid by civil or
ecclesiastical law. In some few cases such prohibition would appeal to unworthy motives. And
verbal prohibition can be effective only when supported by the public conscience. The gospel
worlds always from within, shedding light upon broad principles of right and wrong, light which
ultimately reaches and illumines all the details of practical life. But, for this inner illumination,
time is often needful. Legislation is effective only when it registers an inward growth of the
moral sentiment. (Prof. J. A. Beet.)

PHILEMON 1

PHM 1:1
Paul a prisoner of Jesus Christ
A pathetic commencement
St.Paul does not give himself the title of apostle in this place. The very first word in which he
speaks of himself is pathetic. He refers to his chains no less than five times in this short letter
(Phm 1:1; Phm 1:9-10; Phm 1:13; Phm 1:23). He feels it glorious to suffer shame for his Lords
sake, and blessed to inherit the beatitude of those who are persecuted for righteousness sake
(Mat 5:10). He literally fulfils the exhortation of St. Peter (1Pe 4:14-16). (Bp. Wm. Alexander.)

A lofty title
To me it seems a loftier thing that he should style himself prisoner of Jesus Christ than
apostle. The apostles gloried because they were counted worthy to suffer shame for the Name
(Act 5:41); but the authority of bonds is irresistible. He who is about to plead for Onesimus feels
that he should plead in such a form that he could not be refused. (Jerome.)

The bondman seen to advantage

We dwell on the circumstances of his imprisonment--we fondly recall his vexatious position--
because the whole surroundings of this letter lend additional effect to its inherent grace. It is
when the fragrant herb is pressed that it gives forth the richest odour; and it is when Pauls heart
is being tried that it breathes out the tenderest sympathy. Himself a bondman, with gyves upon
his wrist, he pleads the cause of that other bondman, whose story is the burden of the letter. It
is when he is a much wronged captive that he begs forgiveness for a wrongdoer, and when
society is making war upon himself he plays the part of peacemaker with others. As dewdrops
are seen to best advantage on the blades of grass from which they hang, or gems sparkle
brightest in their appropriate settings, so may we regard Pauls imprisonment as the best foil to
the design of this letter. Wrongs and oppressive suffering may drive even wise men mad; but
here it only seems to evoke Pauls tenderest feelings, and open wide the sluices of his
affectionate sympathies. (A. H. Drysdale, M. A.)

Christ the Christians supreme motive

Paul, a prisoner of Jesus Christ. The one point in this clause that we have to do with now is
that wherever Paul was and whatever he was doing, the place he was in and the work he was
about were always coloured by reminiscences and considerations of the relation in which he
stood to his Divine Lord, Jesus Christ. If it was any kind of service he was rendering, why, he
writes himself the servant of Jesus Christ. If he viewed himself in the character of a message
bearer, why, then, always it was from Christ he received the message; and he writes himself the
apostle of Jesus Christ. That relation of his to his Lord underlay every other relation: it was the
fundamental fact in his experience, and determined everything that pertained to him, inwardly
and outwardly. And now in this letter to Philemon it is Paul, a prisoner of Jesus Christ. This
means not simply that it was Christ that had imprisoned him, or that his imprisonment came
about in consequence of his having preached Christs gospel; he means all of this, perhaps, but
he means, besides, that in whatever place he is, in whatever relation he stands, he is Christs in
that place and relation; Christ was the Greenwich from which he counted longitude, the Equator
from which be reckoned latitude. If he was out of doors and at liberty, why then he was the
Lords freeman; if he was in prison and fettered, then he was the Lords prisoner. This same
determining influence comes out in the fourteenth chapter of his Roman letter, when he says,
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 Lords. This explains the compactness of Pauls life--the
gathering in of all the loose ends--the unity of it. Wherever you touch him, after his conversion,
you find him the same man all through. At the same time, nobody finds in the devotedness to
Christ of this man Paul anything unwholesome. That is one of the startling and instructive
features of his case. We are constantly encountering people who have a great deal of piety, but
who take piety in a hard way. They are what we are going to call cranks--holy cranks. Not
impostors, but holiness that has passed the line that divides between health and fever. Pauls
letters make good reading for any one who suspects that there is any inherent antagonism
between ordinary sense and a mind all alive unto the Lord. The more reason a man has, the
more opportunity there is for faith; and the greater his faith, the more need of reason to foster,
sustain, and guarantee it. If what are known as very holy people are sometimes intellectually out
of joint with the good sense of the people about them, it is due to some other cause than the
whole heartedness of their devotion to the Lord Jesus Christ. Abnormal specimens of piety
ought not to be taken as indices of the true quality and import of piety, any more than deranged
minds should be accepted as fair exponents of what intelligence is and can do, or than a man
with an excess of fingers, or two heads, or a club foot, should be counted a just exponent of
human anatomy. It is rather surprising, and betrays lack of honesty, that in matters of religion
objectors pick for the most unlucky examples, and insist on estimating religion by them, but in
other matters grade their judgments by the best obtainable exponents. Because buildings
sometimes fall beneath their own weight, we do not give up our faith in architecture; and when
we go into a new town to live, the first thing we seek for is a house to live in. Do not, then, be
repelled from this matter of whole hearted commitment to Jesus Christ because you know of
some people who have made very hard and awkward and morbid work of being holy. Select the
most winning specimens, not the most repellent, you know of, and take from the best the law of
your estimate. In that way only can you be just to yourselves and just to the truth. Besides this,
in insisting upon the unifying of our nature--this bending of it all to one end, in order to the
largest attainments in Christian character and living--we are only commending that same policy
of whole heartedness which prevails in secular matters, and which, unfortunately, asserts itself
there with a good deal more constancy and strenuousness than it does in affairs distinctively
personal and Christian. Other things being equal, the amount that we attain in any department
will be according to the intensity with which we concentrate ourselves upon the one object that
we are in pursuit of. No one understands this better than the business men and the money
makers that are here this morning. Concentration pays. Incompatible motives weaken results. I
only want it should be realised what a practical thing this whole heartedness is, and how full of
effect it is. All of this points one way. It means that you must gather yourself in upon a purpose if
you are going to succeed in it. It is just as true in art, law, medicine, literature, as in money
making. Attainments are according to the degree in which we make ourselves solid in their
pursuit. There is, then, nothing absurd or impracticable in the matter of concentration. When,
therefore, we ask a man to become solid for Christ, we are only asking him to bend himself
beneath the sweep of one imperial motive, and to aim at Christian results along the only way by
which in any field of acquisition the largest results are attainable. This matter goes by supreme
motive. And it is not hard to find out the supreme motive. We have occasional warm days in
winter, but there is no difficulty deciding whether it is January or July. If you fall in with a man
who has devoted himself in any generous, cordial way to art, you never have difficulty in saying
whether he is an artist or an engineer. His conversation will carry the flavour of art; his library
or studio will exhibit the literature and tokens of art. His whole style, taste, choices, phrases,
haunts, will be redolent with his aesthetic engrossments. These matters are not brought in
review by way of criticism. A man can do nothing well while working counter to the grain of his
impulses. A mans hands will not do good work, his thoughts will not do good work, unless heart
goes with them. If a man who is engrossedly an artist brings everything to the arbitrament of
beauty, then a man who is engrossedly a Christian brings everything to the arbitrament of
Christ; and wherever he is, the conscious or unconscious sense of what Christ is to him will
shape his thoughts, mould his affections, determine his purposes, and engender his activities. I
hope it is not necessary to say that this does not stand in the way of mens having other aims and
ends. Christianity has never embarrassed wholesome art, or science, or literature, or trade, or
commerce; rather has she been the foster mother of all these. Because the moon goes around the
sun does not hinder its going around the earth every day on its way round. Christ is the
Christians sun. Whatever other orbits he describes--and there will be a good many of them,
according to the various relations in life in which he is naturally and properly and necessarily
placed--whatever other orbits he describes, they will only be fluctuations this side and that of
the one continuous circuit about the solar centre. To any one, then, who asks what it is to be a
Christian, and who wants a definite answer, here is a definite answer. Take that man whose
character and life are delineated in the evangelists; familiarise yourself with that delineation;
walk by faith with the unique person it depicts--call it, to begin with, what you please, but walk
with it; let it show itself to you and tell its best story to you, and let it, so fast as it becomes
revealed to you, decide for you what you shall be and what you shall do. You perceive we are
saying nothing about doctrines; we are talking about a life. We are not urging you to accept
something that you find yourself mentally incapacitated from believing. Let the unique figure
delineated in the gospels grow upon you, if it will, and it probably will, if you lend yourself to it;
and then so fast as it does become a personal fact and a real presence to you, let it settle for you
the questions of daily living in the order in which they come up to be settled, making it the final
court of appeal, and saying in each perplexity, What does the light of such a life as that show that
I ought to do in this exigency? I am distressed by the dilettanteism that is in our Christian
communities, by which I mean the numbers, even inside of the Church, who have taken up
Christianity simply as polite pastime; men and women who are not supremely motived by
Christ, and who gain a little smattering in the matter because it is rather a nice thing to do, or
take it up on occasion when there is nothing else pressing; men and women who are worldly in
all their heart experiences and ambitions, and to whom Christianity--what they have of it--is
only a wash or a veneer. The initial act in becoming a Christian is to subordinate everything to
Jesus Christ, and then the question as to field and occupation comes in for adjustment
afterwards. (C. H. Parkhurst.)

The blot wiped out

The title of a prisoner, in the eyes of the world, is full of reproach; but when it is for Christs
sake the blot is wiped out. (W. Attersoll.)

A prisoner for Christ

The apostle testifieth he was a prisoner for Christ and the gospel, not for his own sins and
offences. It is not our suffering barely considered can honour us with the reward of glory and the
crown of martyrdom, but the cause in which we die and the quarrel in which we suffer. True it is,
afflictions are common to the godly and ungodly, they are imprisoned alike; but albeit the
afflictions be one and the same, yet the cause is not one and the same for which they are
afflicted. The ungodly are punished for their sins; the godly are afflicted for a good conscience.
Abel is murdered of his brother; Cain is cursed and condemned to be a fugitive upon the earth.
Both of them are afflicted, but the cause is diverse. Abel is killed for his godliness; Cain is
punished for his wickedness. Christ had His feet and His hands nailed on the Cross, so had the
two thieves; they suffered all one punishment, but how contrary were the causes of Him and
them, seeing He suffered without cause, but they justly had the sentence of death executed upon
them, as one of them confessed (Luk 33:5). Let us not, therefore, only fasten our eyes and look
upon the bare punishment, but consider what the cause is, and, according to the cause, esteem
both of the person and of the punishment. Some are prisoners of men, others are prisoners of
the devil, of whom they are holden captive, and both of them for their wickedness; but if we will
be martyrs of Christ we must be the prisoners of Christ. (W. Attersoll.)

Lessons

I. THIS EPISTLE CAME OUT OF THE PRISON. The Spirit, therefore, was Pauls companion in the
prison, and so is He to all Gods children that are prisoners of Jesus Christ, and in more special
sort communicating Himself unto them, whereby it cometh to pass that at such times, and in
such estates, they are more fit for holy duties than in any other. Then pray they more feelingly
and fervently (Rom 8:1-39), then also as here we see writ, they exhort more powerfully and
passionately, as me thinketh, in those Epistles which Paul wrote in the prison, there seemeth a
greater measure of holy zeal and fervent affections than in any other.

II. But now Paul, writing this Epistle in the prison, as many others also, HEREIN FURTHER
APPEARETH THE GOOD PROVIDENCE OF GOD.
1. In that even in the time of this his restraint, he had yet liberty of pen, will, and paper, yea,
and of a scribe too, sometimes, and those which did minister unto him.
2. Gods providence also herein did show itself that would not suffer Paul, so skilful a
workman, to be idle and do nothing in the business of the Lord, but would have a supply
of his apostolical preaching made by his writing.

III. Again, it is to be observed that St. Paul doth not simply call himself prisoner, BUT WITH
THIS CONDITION, OF JESUS CHRIST. The title of a prisoner in itself is ignominious; but when he
addeth of Jesus Christ all stain of ignominy is clean wiped away.

IV. But here is not all that we must look to in our sufferings, that our cause be good, BUT ALSO
THAT WE SUFFER FOR A GOOD CAUSE, IN A GOOD MANNER. The which point is further commended
unto us in Pauls example, who was not only a prisoner of Jesus Christ, but also a cheerful and
courageous prisoner of Jesus Christ; for so far was he from being ashamed of his chain,
wherewithal for the hope of Israels sake he was bound, that he even glorieth in it, accounting it
far more honour able than a chain of gold about his neck.

V. Lastly, we are to observe in Pauls example the duty of all the ministers, namely, TO MAKE
GOOD THEIR PREACHING BY THE PRISON, IF NEED BE, THEIR SAYINGS BY THEIR SUFFERINGS. Oh, base
is that liberty, yea, baser than the basest bondage, which is got by flinching from that truth,
which we have preached and professed. (D. Dyke, B. D.)

A prisoner of Christ
Samuel Rutherford, in prison, used to date his letters, Christs Palace, Aberdeen. He wrote
to a friend: The Lord is with me; I care not what man can do. I burden no man. I want nothing.
No king is better provided than I am. Sweet, sweet, and easy is the cross of my Lord. All men I
look in the face, of whatsoever rank, nobles and poor. Acquaintance and strangers are friendly to
me. My Well-beloved is kinder and more warm than ordinary, and cometh and visiteth my soul.
My chains are over-gilded with gold. No pen, no words, no engine, can express to you the
loveliness of my only Lord Jesus. Thus in haste I make for my palace at Aberdeen.
The Lords prisoner
When Madame Guyon was imprisoned in the Castle of Vincennes, in 1695, she not only sang
but wrote songs of praise to her God. It sometimes seemed to me, she said, as if I were a little
bird whom the Lord had placed in a cage, and that I had nothing now to do but sing. The joy of
my heart gave a brightness to the objects around me. The stones of my prison looked in my eyes
like rubies. I esteemed them more than all the gaudy brilliancies of a vain world. My heart was
full of that joy which Thou givest to them that love Thee in the midst of their greatest crosses.
And Timothy our brother--
Paul and Timothy--the old and the young

I. In the text we see AGE AND YOUTH TOGETHER. Not separate, not looking ashamed at each
other, not divided by incompatibilities or jealousies, but in union. The young often flee from the
old. The old are often impatient with the young. Here is an instance of union. The advantages
are obvious.
1. The old will contribute the wisdom of experience.
2. The young will quicken the animation of hope. No doubt temporary difficulties will arise.

II. Though age and youth are together, yet AGE TAKES PRECEDENCE OF YOUTH. It is Paul and
Timothy, not Timothy and Paul. A principle of right settles all questions of priority. It is not
beautiful, because it is not right, that youth should take precedence of age. There are many ways
of taking virtual precedence.
1. Contradiction.
2. Impatience.
3. Neglect.

III. Though age takes precedence of youth, yet both age and youth are ENGAGED IN COMMON
SERVICE. Paul and Timothy are both servants, it is not Paul the master and Timothy the servant,
they are both included under one name. See how one great relationship determines all minor
conditions and attitudes; as between themselves, Paul was father, and Timothy was son; Paul
was renowned, and Timothy was obscure; Paul was senior, and Timothy was junior; but looked
at as before Christ the one Lord, they were both servants. Many reflections arise out of this
regulating power of one absorbing relationship or union. The Alps and Apennines are great
mountains in themselves; yet they are less than pimples when looked at in their relation to the
whole world. The earth itself is a great globe to its own inhabitants; it is a mere speck of light
to the nearest star. A man who is a very important tradesman in a small town, may not have
been so much as heard of in the great city. Through and through life we see how relationships
supremely important as between themselves, are modified by one great bond. The right way to
take our proper measure, and to chasten our ambition, is to look at the highest relationships of
all. The great citizen dwindles into his right proportions when he looks at the Creator; the
mighty potentate, when he looks at the King of kings; the philanthropist, when he looks at the
Saviour. The noisy, rushing, furious train seems to be going fast; let it look at the flying stars,
and be humble! Compared with them it is a lame insect toiling in the dust. Life should never be
looked at as merely between one man and another. Look at it as between the finite and the
infinite--between the momentary and the eternal--between the ignorant and the omniscient. It
will thus be elevated. No man will then think of himself more highly than he ought to think. The
Alps will not scorn the molehills. (J. Parker, D. D.)

Brotherhood in Christ
In the Church of Christ all are brethren. They have one heavenly Father; one first-born
brother, Christ; one seed of regeneration, the Divine Word; one inheritance of eternal life.
Mutual love is the basis of true Church fellowship. As natural relationship produces natural
affection, so spiritual relationship produces spiritual affection. It will be--
1. An unfeigned love (1Pe 1:22). Not the profession of the lip, which may fail if put to a
practical test.
2. A pure love. In sympathy with whatever is godlike in fellow believers. Grace in the heart
seeking and fostering its kindred grace in others. There is need of clearer evidence that
the love which is of God has place in hearts on earth.
3. A fervent love. A fire burning up natural selfishness. An habitual consideration of the
things of others rather than our own.
 4. A lasting love. It has come from God, the eternal source of light, and it bears us on to Him
again. (A. W. Johnson.)

Lessons

I. THE HUMILITY OF PAUL, who, though an apostle in the highest degree of the ministry (Eph
4:11; 1Co 12:28), yet disdaineth not to yoke himself, not only with the Evangelist Timothy, an
inferior degree, but even with an ordinary pastor, Philemon, who was yet of a lower place than
Timothy. Art thou a pastor? Speak and do as a pastor to thy fellow pastors, and not as though
thou wert an apostle or evangelist.

II. I observe THE CAUSE OF PAULS LOVE TO PHILEMON by the conjunction of these two things
together, BELOVED AND FELLOW WORKER. The latter is the cause of the former, therefore was
Philemon beloved of Paul, because his fellow worker in the ministry. Those that are joined
together in the same calling ought in this regard more dearly to love one another. True it is that
the general calling of a Christian should be a sufficient bond to knit together in true love the
hearts of all Christians. But when to this bond there cometh a second of our special callings, our
hearts should be more firmly knit together, that so it might appear that when our hearts shall be
linked together by the bond of nature, or Christian and special calling, that a three-fold cord is
not easily broken. But where shall we find this sweet conjunction of beloved and fellow worker?
In the most men the proverb is verified. One potter envies another. But far be this envy from all
Christians of what calling soever, specially of the ministry. The ministers must love together as
brethren, and with one heart and hand give themselves to the Lords business. Far be from them
the mind of the monopolists, that they should go about to engross the Word of God to
themselves; nay, rather with Moses let them wish that all Gods people were prophets. (D. Dyke,
B. D.)

Two better than one

Paul joineth Timothy with him in this suit, because howsoever he were in great credit with
Philemon, and able to obtain a great matter at his hands, yet he knew he should prevail better by
the help of another than he could do himself alone, seeing two may prevail more than one. He
honoureth him also with the name of a dear brother, whom oftentimes, because he had
converted him, he calleth a natural son, that his gifts and graces may be considered with his
person, and carry the greater weight in his suit, and so Philemon sooner yield his consent and
grant this request, being requested, and as it were set upon by so many. From this practice of the
apostle we learn that what good thing soever we take in hand we shall better effect it with others
than alone by ourselves. The joining unto us the hand and help of others is profitable and
necessary to all things belonging unto us for the better performing and accomplishing of them.
Two are better than one. Abimelech, being directed by God to stir up Abraham, obtaineth by his
means, who prayed for him, that which he could not compass and accomplish alone by himself.
Absalom not being able to purchase and procure of himself the goodwill of his father, moved
Joab to deal for him, Joab useth the help of the subtle woman of Tekoah, whereby he is
reconciled to his father. Hereby it cometh to pass that Paul so often requesteth the prayers of the
Church that utterance may be given unto him, that he may open his mouth boldly to publish the
secrets of the gospel. All those places of Scripture prove plainly and directly unto us, that what
matter of weight and importance soever we enterprise and go about, it is good for us to take to
ourselves the help of others to further us therein. (W. Attersoll.)

Unto Philemon our dearly beloved, and fellow labourer--

A Christian household
The names of the receivers of the letter bring before us a picture seen, as by one glimmering
light across the centuries, of a Christian household in that Phrygian valley. The head of it,
Philemon, appears to have been a native of, or at all events a resident in, Colosse, for Onesimus
his slave, is spoken of in the Epistle to the Church there as one of you. He was a person of
some standing and wealth, for he had a house large enough to admit of a church assembling in
it, and to accommodate the apostle and his travelling companions if he should visit Colosse. He
had apparently the means for large pecuniary help to poor brethren, and willingness to use
them, for we read of the refreshment which his kindly deeds had imparted. He had been one of
Pauls converts, and owed his own self to him. He is called our fellow labourer. The
designation may imply some actual cooperation at a former time. But more probably the phrase
is but Pauls gracefully affectionate way of lifting his humbler work out of its narrowness, by
associating it with his own. All who toil for furtherance of Christs kingdom, however widely they
may be parted by time or distance, are fellow workers. The first man who dug a shovelful of
earth for the foundation of Cologne Cathedral, and he who fixed the last stone on the topmost
spire a thousand years after, are fellow workers. However small may be our capacity or sphere,
or however solitary we may feel, we may summon up before the eyes of our faith a mighty
multitude of apostles, martyrs, toilers in every land and age as our--even our--work fellows. The
field stretches far beyond our vision, and many are toiling in it for Him whose work never comes
near ours. There are differences of service, but the same Lord, and all who have the same master
are companions in labour. (A. Maclaren, D. D.)

Fellow labourers
They that put to their helping hand any kind of way, for the furtherance of the gospel, are the
ministers fellow labourers, that edify their brethren in the most holy faith, that exhort one
another while it is called today, that comfort one another, that are as bells to toll others to
Christ, are the preachers fellow labourers. So was the woman of Samaria that called the whole
city to Christ, those women that ministered to Christ of their own substance, also Priscilla and
Aquila, who expounded to Apollos the way of God more perfectly. Let us all thus be fellow
labourers, and our labour shall not be in vain in the Lord. (W. Jones, D. D.)

Philemon
He addresses himself unto Philemon as his dearly beloved and fellow labourer. Now if he was
so dearly beloved by Paul he could not but love one by whom he was so much beloved; and if he
had that love for Paul, which Pauls love for him challenged as a suitable return of gratitude, he
would give him a testimony of his affection by gratifying him in his request. It was a great
honour to Philemon to be beloved by so eminent an apostle as St. Paul. It was still a greater
honour to be numbered amongst his dearest friends. He could not doubt of the sincerity of St.
Paul, when he made these large professions of love and kindness to him. It was not agreeable
with the character of the apostle to use these expressions, as empty forms, words of course, and
idle compliments; but they came from his heart as well as from his pen. Philemon had found
real and undoubted proofs of St. Pauls love to him in the pains he had taken in his conversion to
Christ. He had received from him the greatest instances of kindness that one man could receive
from another. He had been turned by him from darkness unto light, and from the power of
Satan unto God, and owed to him the means of grace and the hopes of glory. If, therefore, he had
any sense of gratitude, any sparks of generosity in him, he must be very desirous to find out
some opportunity of making his acknowledgments to one to whom he was so deeply indebted.
He could not but with great greediness embrace an opportunity which was put into his hands of
obliging one to whom he was so highly obliged, He could now no longer be at a loss how he
might in some measure requite St. Paul for the great and inestimable benefits he had received
from him, since he could not doubt but what was so earnestly asked by the apostle would be in a
peculiar manner acceptable to him. And as the apostle thus strongly enforces his request, by
applying to Philemon as his dearly beloved, so doth he give it yet farther advantage by
addressing to him under the notice of his fellow labourer. For if Philemon was an assistant of St.
Paul in ministering unto him in the execution of his apostolical office, he would not complain of
the absence of Onesimus, who did in his place and stead minister to the apostle. He would be
pleased that he tarried with St. Paul to supply his absence and to do his work. He would not
think himself deprived of the service of Onesimus whilst he was employed in that work in which
he himself was a labourer. This his servant would be even then looked upon as doing his
masters business, whilst he was subservient to the apostle, whose minister his master was. (Bp.
Smalridge.)

St. Pauls relations with Philemon

During his three years stay at Ephesus he had come across trader from Colosse, who carried
on in that city the business of a cloth weaver and a dyer, for which the three cities of the valley of
the Lycus--Laodicea, Hierapolis, and Colosse itself--were all alike famous, and who had come to
the city of Artemis probably during the month of May, which was sacred to the goddess, to seek
a market for his goods. The work of making up the bales of cloth into curtains, hangings, and the
like, was one which fell in with St. Pauls calling as a tent maker, and as Aquila and Priscilla had
left Ephesus to return to Rome (Rom 16:3), he was glad to be able to carry out his rule of
maintaining himself by the labour of his own hands, by entering into partnership with one in
whose character there was so much to esteem and love (Phm 1:17). When they first became
acquainted with each other, Philemon was as one of those not far from the kingdom of God, a
Gentile who, like the centurion at Capernaum and Cornelius at Caesarea, had come to be a
worshipper of the God of Israel, and to share the hope of the children of Abraham in the
manifestation of His kingdom. To him the apostle had pointed out the more excellent way of
faith in Christ crucified, risen, ascended, as the Head of that kingdom; and he was accordingly
baptised with his wife Apphia, and his son Archippus. The master of a warehouse, well to do and
benevolent, with many slaves and hired labourers working under him, was naturally an
important personage. His employes themselves were a congregation. His house became the
meeting place of an ecclesia, which included friends and neighbours as well. St. Paul was a
frequent guest there, spoke as a teacher, and took part in the Eucharistic meal on the first day of
the week. As elsewhere (Gal 4:14-15), he gained the affection and goodwill even of those who
were as yet outside the faith. The very slaves learnt to love one who never lost his temper, never
gave a harsh command, who found in all men, as such, that which was a ground of brotherhood.
They would run errands for him, wait upon his wants, nurse him when he was ill. The
partnership was, however, interrupted by St. Pauls plans for his work as an apostle. He left
Ephesus, and if he contemplated any return to it at all, it was not likely, to be till after the lapse
of some years. Then came the journeys to Macedonia, and Achaia, and Jerusalem, the two years
imprisonment at Caesarea, the voyage to Italy, the shipwreck at Melita, the two years residence
at Rome. And now the apostle had at last heard some tidings of his former friends. (Dean
Plumptre.)

Inferences from the subject matter of this Epistle

1. We should not despise any persons by reason of the meanness of their outward condition;
we should love and esteem men, not so much by the rank and place they bear in the
world as by the inward qualities and graces of their souls; we should not treat even
servants with an air of haughtiness and insolence, as if they were creatures of another
kind from us, and of a species below us, but should show them all that humanity, which
is due to them as men, who are partakers of the same nature, and with all that love and
 affection which are due to them as Christians, partakers of the same grace with
ourselves.
2. We should use that interest we have with men of power and authority for the advantage of
those who stand in need of our patronage and help.
3. We should not despair of the reclaiming of any sinners, be they at present never so
wicked.
4. When sinners are reclaimed from their vicious courses, we should not upbraid them with
their past faults.
5. Those who have ministered to others in spiritual things should not from thence assume
over them a right of commanding and influencing them in temporal affairs.
6. We should not look upon the first preachers of the gospel as men of no skill, no learning,
no address. We have a convincing proof to the contrary in this Epistle.
7. If this part of Scripture, which hath been generally looked upon as the most dry, and
barren, and unedifying, is thus fruitful of wholesome, and practical, and useful truths, we
should have an high esteem and reverence of these Divine oracles, which are so well
fraught with wisdom and knowledge. (Bp. Smalridge.)

Lessons
1. It is not without its use to observe the persons to whom the Epistle is addressed--the
father, the mother, the son, and the Church at the house. How widely contrasted were
they, but all were Christians, sending a voice of encouragement to persons of all classes
and through all time!
2. While we contemplate with admiration the separate individuals of this group of early
believers, our attention is turned to the fact that they were assembled with others of like
spirit, and along with them formed, according to the apostles language, an ecclesia or
Church. Happy those who possess the faith that gives admission to this Church; the truth
that commends its spirit directs its worship and secures its permanence and promotes its
peace; and the holiness that prepares for its full approaching glory!
3. The Church, or the company of the out-called and separated, who received the apostles
greetings, and who were at the house of Philemon, consist, in the first instance, of the
various members of his household. When converted himself, he would naturally
strengthen his brethren. A man who has learned that faith in the Son of God is essential
to his own happiness, and deliverance from the wrath to come, is no more able to keep
the discovery to himself than he would withhold the knowledge of a medicine of
sovereign value from the sufferers he saw dying around him in the wards of a fever
hospital. Religion, accordingly, begins at home. (R. Nisbet, D. D.)

PHM 1:2
Our beloved Apphia
Apphia
It seems in the highest degree probable that Apphia was Philemons wife; probable, but in a
lower degree, that Archippus was their son. The mention of a woman between two such men,
one the apostles fellow labourer, the other his fellow soldier, is a noble example of the spirit
of the gospel (Gal 3:28). It is an unobtrusive yet real hint of the elevation of woman, as the
whole letter is of the release of the other victim of classical civilisation, the slave. Thus,
supported on both sides, she seems to have the place not of her own sex, but of her worth. (Bp.
Wm. Alexander.)

A new reading
The reading the sister seems preferable to the beloved. It is superior in uncial authority. It
is of course conceivable that beloved might have been exchanged for sister from motives of
false delicacy. (Bp. Lightfoot.)

Sister
On the other hand, the adjective applied to Philemon might readily have suggested the same
prefix to Apphia. The reading beloved seems scarcely grave enough for the dignified reserve
which St. Paul never forgets in his tenderest moments. Above all, the word sister distinctly
adds to the meaning. For it shows that Apphia had embraced the gospel, and was a baptised
member of the Church, and thus preserves the line of thought in the sentiments balancing the
epithets fellow worker, fellow soldier, applied to Philemon and Archippus. (Bp. Lightfoot.)

Addressed to both
Her friendly reception of the runaway would be quite as important as Philemons, and it is
therefore most natural that the letter bespeaking it should be addressed to both. (A. Maclaren,
D. D.)

Archippus our fellow soldier--

Archippus
He was perhaps Philemons son; or a family friend; or the minister of the family; the former
hypothesis being perhaps the most probable, as the letter concerns a family matter. (Dean
Alford.)

Archippus
was a Christian pastor at Colosse (Col 4:7), and a fellow soldier of St. Paul, in fighting the good
fight of faith against the enemies of the gospel. (Bp. Chris. Wordsworth.)

Fellow soldier
The notion of the spiritual life--more especially as connected with definite ministerial
functions--being a warfare, a campaign, a soldiers life, passed into New Testament from Old
Testament (cf. Num 4:23; Num 8:24; 1Sa 2:22; 1Co 9:7; 2Co 10:4; 1Ti 1:18; 2Ti 2:4). The gospel
campaigns in which Archippus was St. Pauls comrade in arms may have been those during the
apostles sojourn at Ephesus (A.D. 54-57). Those who hold that St. Paul had a personal
connection with Colosse will also point to Act 18:23. (Bp. Wm. Alexander.)

Soldier instead of worker

The variation of soldier for worker probably is due to the fact of Archippus being the
bishop of the Laodicean church. In any case, it is very beautiful that the grizzled veteran officer
should thus, as it were, clasp the hand of this young recruit, and call him his comrade. How it
would go to the heart of Archippus! (A. Maclaren, D. D.)

A stern message
A somewhat stern message is sent to Archippus in the Colossian letter. Why did not Paul send
it quietly in this, instead of letting a whole church know of it? It seems at first sight as if he had
chosen the harshest way; but perhaps further consideration may suggest that the reason was an
instinctive unwillingness to introduce a jarring note into the joyous friendship and confidence
which sounds through this Epistle, nor would he bring public matters into this private letter.
The warning would come with more effect from the church, and this cordial message of goodwill
and confidence would prepare Archippus to receive the other, as rain showers make the ground
soft for the good seed. The private affection would mitigate the public exhortation, with
whatever rebuke may have been in it. (A. Maclaren, D. D.)

Fellow soldier
He calleth him a fellow soldier because they of the ministry (if they be faithful) are in
continual warfare, not only against the continual engines and assaults of Satan, who
withstandeth their ministry, but against false teachers, and against many other unreasonable
men, as also against the sins and corruptions that reign or arise in their several charges. We see
how men destitute of faith make continual war against them one way or other. (W. Attersoll.)

Ministers are soldiers

I. In the field.
1. Conflict.
(1) With Satans temptations.
(2) With persecutions (Timothy 2:3).
(3) With the perverse understanding, will, and affections of sinful man (2Co 10:4).
2. In victory.
(1) Over the elect, who are taken captive and made willingly to submit themselves to
Jesus Christ, against whom formerly they fought under Satans banner.
(2) Over the reprobate, who are quite killed with the spiritual sword, and because they
will not bend, are broken to pieces.

II. IN THE GARRISON. Though returned home glorious in victory, yet he must not sit down and
rest, as though all were now despatched, but on with his defensive weapons, that he may be able
to maintain his own. And herein first of all consisteth the second part of the ministers
soldiership at home, namely, in having a wakeful eye to discern even the clouds of danger even
arising afar off, and thereupon to give warning. Secondly, having so done, which is the half-
arming of his people, according to the proverb, Forewarned, forearmed, he must fortify and
make them strong against the power of the adversaries. First, by instructing them how to carry
themselves, how both to wear and how to use that complete harness of the Christian soldier.
Thus like a good captain doth he train his soldiers, teaching their hands to fight and fitting their
fingers for the battle. Secondly, by praying for them; wherein he playeth the valiant soldier
indeed, combating and conflicting with the Lord God Himself. This is called standing in the gap,
and making up of the hedge (Eze 22:30). Look as the wife and provident martiallist will see
where the city is weakest when the walls are anything decayed, and will bend his forces most of
all to fortify that place, knowing the enemy will be sure to take advantage of that place for his
more easy entering upon them, so likewise doth the faithful minister consider with himself
where the sins of the people have most weakened them, and made any breaches in their walls,
any gaps in their fence for Gods judgments to run in upon them, and there doth he make up the
breach and stand up in the gap by earnest praying and calling upon the name of the Lord, as
Aaron (Num 16:47). (D. Dyke, B. D.)
The warfare of work
Paul, indeed, loves to think of himself as a soldier; for in all earnest work there is verily
something of war. Real labour itself is but a war against sloth and self-indulgent idleness.
Agricultural labour is war on the weeds and the stubbornness of the soil. And so shall all work
that kindles into the white heat of earnestness burst often into a war flame. (A. H. Drysdale, M.
A.)

Fulfilling the true soldiership

We look past the lounging mercenary at his wrist. Not he, but Paul, is fulfilling the true
soldiership of the world. We see the apostles work, by its intensity, rising into warfare; and as
we hear him in his prayers, the warfare rises into worship before the Lord. (A. H. Drysdale, M.
A.)

Christians are fellow soldiers

Those who speak of the Christian warfare, as I have observed, almost always limit it to the
narrow path in which one treads alone. That was the idea so grandly wrought out by Bunyan in
his Pilgrims Progress. But that sort of warfare belonged to the days of knight errantry. The
modern soldiers of the Cross, like other soldiers, are massed in armies. No doubt each Christian
has many a fight single-handed with the adversary. But those thrilling appeals in the Epistle to
the Ephesians, concerning taking the whole armour of God, were addressed to the Church
collectively. Individualism has its perils. Christians are fellow soldiers. We need to build a
common barrier against the common foe. Side by side we need to charge on the enemys works.
And then, in the final day of triumph, we shall join with thousands of thousands, and ten times
ten thousand, in shouting the glad chorus of victory. (J. Hovey.)

The church in thy house--

Early Christian churches
As vast buildings, publicly consecrated and set apart, were impossible from the nature of the
case in the earliest years of Christianity, houses of considerable size were employed for worship-
-like those of Aquila at Rome, of Nymphas or Philemon at Colosse--and the name of church
seems to have been transferred at an early period from the collection of living souls to the
building in which they met. (Bp. Wm. Alexander.)

An act of zeal
This was one way in which Philemon might be said to have refreshed the bowels of the
saints (Phm 1:7), and to have shown his Christian faith and love to his poorer brethren. Here
probably it was that St. Paul preached when at Colosse. This concession of some apartment in
their own houses for the purposes of the public worship of the Christian Church, a sect
everywhere spoken against in those days, was an act of zeal and courage on the part of the
wealthier members of the Christian community, and seems to have elicited special expressions
of notice, approval, and affection from St. Paul and the other apostles (Rom 16:5; Rom 16:23;
Col 4:15; cf. 2Ti 1:16; 2Ti 4:19; 3Jn 1:6-7). (Bp. Chris. Wordsworth.)

A comprehensive salutation
He did not omit the slaves here; for he knew that the words of slaves can often change a
masters purpose, and especially when they plead for a fellow servant. Some of them perhaps
had stirred up Philemon against Onesimus. He does not permit them there to have any feeling of
grudge, as he addresses them with the family. Nor does he give the master just reason for anger.
If he had addressed the slaves by name, Philemon probably would have been displeased. See,
then, how prudently he deals. For the word Church does not permit masters to be angry, if
they are numbered with slaves. For the Church knows not the distinction of master and slave
(Gal 3:28). (Chrysostom.)

Tact
Meyer remarks the tact of the apostle in associating with Philemon those connected with his
house, but not going beyond the limits of the house. (Dean Alford.)

The domestic church

1. A Christians household a church of Christ.
2. Means and influences suited to make it such.
3. Pleasures and secular habits which tend to prevent it;
(1) by quenching the religious spirit;
(2) by interfering with domestic worship and training;
(3) by placing godliness in a secondary position.
4. Motives which should urge the Christian to utmost effort to secure it.
(1) Salvation of children and servants greatly dependent on him;
(2) God holds him responsible;
(3) world needs well-trained workers. (A. D. Johnson.)

A Church in a house
1. In this pious household there had been one graceless member. Onesimus must often have
witnessed the holy engagements of this Church! listened to reproofs and appeals of
Gods Word; seen the joyfulness of Christian faith and life. This aggravated the wrong he
had done, and his sin against God and conscience.
2. Yet the holy influence was not lost. It prepared his heart for the apostles doctrine.
3. Apphias share in this influence may be safely reckoned upon. There is no power in a
home like that of a mother or mistress. Womens work may seem the slowest, but it is the
surest. (A. D. Johnson.)

The family church

Christians families should be little churches. How may a family come to deserve this title? For
this purpose many things are required, whereof some are common to all in the family, others
proper to some. Common to all are these two points--
1. If we would have our families churches then we that are members in families must labour
to become true members of the Church. For a company of profane men is not the house
of God, but a den and dungeon of thieves, adulterers, atheists, conspiring together
against God. The which yet is not so to be understood, as if the name of a church could
not be attributed to a family in which there are some not members of the Church, for
even in the Church itself there are some in it that are not of it. Let therefore everyone of a
family be desirous the house he dwells in should be Bethel--Gods house--bring one
stone to the making of this spiritual house that so he may be able to say, This house is a
holy edifice and I am one of the living stones that help to the making of it so.
2. That a family may obtain the commendation of being a Church, this is another thing that
we require generally of all in the family, namely, that look what kind of men they are, or
at least would seem to be, in the Church and public congregation, the same they would
show themselves to be in the family and private conversement one with another. These
be things common to all; now follow those peculiar to some--first to the chief, secondly
the inferior. Those things which respect the chief are specially these--first, as much as in
them lies, let them entertain none into their family whom God hath not first entertained
into His. The Church doth not indifferently receive all and admit into her society by the
sacrament of baptism the children of Turks and cannibals, strangers from the covenant,
but only such ordinarily as are of a holy seed, the offspring of religious parents. So
likewise must our families, if we would have them like churches, be something dainty
who they receive. Davids example is to be imitated (Psalm cf.), whose eyes were unto
the faithful of the land, that he might pick even the choicest of them for his service, and
that so much the rather because far more easily may we keep out than cast such guests
out of our houses. Secondly, the chief in the family must resemble the chief in the
Church, namely, the pastors, etc., thereof; and that not only in those things which
concern Gods service, but outward discipline also. For the first. There are two special
duties of the pastor respecting Gods service, preaching and praying. In both these, in
some measure, should the governors of the family be like to the pastors of the Church.
First, therefore, they must instruct the whole family in that doctrine which is according
to godliness. This they must do, first, in words; which Paul commandeth (Eph 6:1-24),
and which God Himself commendeth in Abraham (Gen 18:1-33). Here, then, is censured
that government of the family which is only civil, not religious. Assuredly, if the Word of
God found not in thy house as in the Church it is unworthy the name of a church?
Secondly, they must teach likewise by example. With David, walking in the uprightness
of their hearts in the midst of their house; for the eye of the whole family is upon the
governors thereof, as is the eye of the Church upon their pastors. Secondly, as in
preaching, so likewise in praying, must they imitate the pastors; for the house of God is
called the house of prayer. If, therefore, this principal part of Gods service be wanting in
any house, how can it be called Gods house? Thus must they be like the pastors in things
concerning Gods service. Secondly, they must resemble them in their discipline, causing
their household discipline to be answerable to the Church discipline. First, that which is
the ground of all good discipline, they must have a very watchful and attentive eye over
every soul in the family, so that they may know the several natures, conditions, and
dispositions of all, and so proportion their government accordingly. This is rightly to play
the bishop, who hath that name from his careful overseeing of the flock (Act 20:20).
Secondly, after that the eye hath laid these foundations the hand must build thereon.
First, as soon as it hath received warning from the eye of some evil that is in brewing, in
stretching forth itself and arming itself to hinder it, and keep the authors thereof within
their bounds. For this purpose both admonitions and threatenings must be used, but
especially wholesome laws must be enacted for the prohibiting and preventing of things
unlawful. Secondly, the same hand which made the sword of good laws for the
prevention of evil to come must draw it out for the punishment of evil past, and not
suffer it to lie rusting in the sheath. If, then, any shall break those good laws which the
governors of the families have made, let the punishments threatened be inflicted, that so
those who would not obey the precepts of the law may perforce be constrained to obey
the threatenings thereof. Now herein must there be an imitation of Church discipline.
Look, then, as in the Church the offender is first admonished divers times, and at length,
not profiting by those admonitions, is excommunicated and dis-synagogued, so likewise
in thy family, finding wicked and ungodly ones, first must thou deal with them by
admonition, reprehension, castigation; and if, for all these means, they still remain
incorrigible, then cast them out of thy house, and think their room better than their
company. If the king were to come to thy house, and there were some in it he could not
 abide, wouldest thou not discharge them thine house, if so be thou wert desirous of the
kings presence? And entertaining traitors in thy house, traitors against God, thinkest
thou that He will come and pitch His tent and take up His lodging with thee? These be
the things proper to the chief. Now follow those which belong to the inferiors, in the
which, as in the former, their governors resembled the pastors of the Church, they must
resembled the rest of the body of the Church. First, in matter of doctrine. As the Church
acknowledgeth those that are over her, in the Lord, and obeyeth them (1Th 5:1-28; Heb
13:1-25), so must those that are under government carry themselves reverently and
respectively towards their governors, cheerfully and conscionably obeying, as all other of
their lawful commands, so especially those which concern Gods worship. And as by the
example of the pastors, the rest of the Church are stirred up to godliness (Php 4:9), so
must the inferiors in the family be encouraged and inflamed to virtue, when they shall
see their superiors going before them. Secondly, they must resemble the Church in
matters of discipline. First, enduring those chastisements, either verbal or real, which for
their deserts are inflicted, and freely acknowledging the equity of them. Secondly, if at
any time they see any of their fellows misbehaving himself, first let them try what they
can do themselves by admonition; but if that way they prevail not, then according to the
example of the ecclesiastical discipline (Mat 18:1-35), let them acquaint their governors
therewithal. (D. Dyke, B. D.)

A Christian household
We have here shown to us, by one stray beam of twinkling light, for a moment, a very sweet
picture of the domestic life of that Christian household in their remote valley. It shines still to us
across the centuries which have swallowed up so much that seemed more permanent, and
silenced so much that made far more noise in its day. The picture may well set us asking
ourselves the question whether we, with all our boasted advancement, have been able to realise
the true ideal of Christian family life as these three did. The husband and wife dwelling as heirs
together of the grace of life, their child beside them, sharing their faith and service, their
household ordered in the ways of the Lord, their friends Christs friends, and their social joys
hallowed and serene--what nobler form of family life can be conceived than that? What a rebuke
and satire on many a so-called Christian household! (A. Maclaren, D. D.)

Family worship
Robert Halls words on this subject are as beautiful as they are true. Family worship, he
says, serves as edge or border to prevent the web of life from unravelling.
Influence of personal contact
Said General Havelock, in reply to a remark of a friend as to his influence over the men of his
regiment, I keep close to them--have personal contact with each man and know each mans
name. (Preachers Lantern.)

Refreshment in the Church

The bee cannot gather honey on the wing. No more can Christs disciples gain refreshment
and sustenance in the midst of the worlds bustle, save by habitually alighting and drawing on
the resources of Christs presence and grace afforded in the assemblies of the saints. Not as
though the Church were only a convalescent home for recruiting spiritual energies--it is no
less a field for their exercise and development. It is the seat and centre of witnessing for Christ
and of working for Him. His disciples need not think to carry dark lanterns. Loyalty to Him will
not be ashamed to confess His name before men. (A. H. Drysdale, M. A.)
The mission of the Church
For as the lowly bush receives the dew of heaven, not to absorb it on itself, but to distil a
portion on the yet lowlier plant that may grow at its root, so must the Church in the house
learn to do good and distribute, as a steward for Christ of that gospel which is committed to it
in trust for others. Even the lordly mountain catches the first outpourings of the skies, not to
treasure them up in its own bosom, but to send them down in limpid and refreshing streams
along the valleys and meadows below. And so it is the mission of the Church of Christ at large to
fulfil such offices of gospel mercy as shall make the wilderness and solitary place be glad for
them, and the desert rejoice and blossom as the rose, and to be the instrument of Christian
enterprise and effort to the ends of the earth. (A. H. Drysdale, M. A.)

PHM 1:3
Grace to you, and peace
A touching prayer
The word grace would be peculiarly touching to Philemon in connection with the plea for
Onesimus. The speech to us of grace is to remind us of our sins and of their forgiveness by an
infinite compassion. Think, he seems to say, how much God hath forgiven thee, how thou art
saved by grace. Imitate thy God. (Bp. Wm. Alexander.)

A loving wish
The two main points to be observed are the comprehensiveness of the apostles loving wish,
and the source to which he looks for its fulfilment. It is perhaps accidental that we have here the
union of the Greek and of the Eastern forms of salutation. Just as the regal title of the King,
whose throne was the Cross, was written in the languages of culture, of law, and of religion, as
an unconscious prophecy of His universal reign; so, with like unintentional felicity, we have
blended here the ideals of good which the East and the West have framed for those to whom
they wish good, in token that Christ is able to slake all the thirsts of the soul, and that
whatsoever things any races of men have dreamed as the chiefest blessing, these are all to be
reached through Him, and Him only. But the deeper lesson here is to be found by observing that
grace refers to the action of the Divine heart, and peace to the result thereof in mans
experience. Grace is free, undeserved, unmotived, self-springing love. It is love which stoops,
forgives, communicates. Hence it comes to mean, not only the deep fountain in the Divine
nature, and that property in His love by which, like some strong spring, it leaps up and gushes
forth by an inward impulse, in neglect of all motives drawn from the lovableness of its objects,
such as determine our poor human loves, but also the results of that bestowing love in mens
characters, or, as we say, the graces of the Christian soul. Whatsoever things are lovely and of
good report, all nobilities, tendernesses, exquisite beauties, and steadfast strengths of mind and
heart, of will and disposition--all are the gifts of Gods undeserved and open-handed love. The
fruit of such grace received is peace. That old Eastern salutation peace recalls a state of society
when every stranger might be a foe; but it touches a chord which vibrates in all hearts. We have
little fear of war, but we are all weighed upon with sore unrest, and repose sometimes seems to
us the one thing needful. All the discords of nature and circumstances can be harmonised by
that grace which is ready to flow into our hearts. Peace with God, with ourselves, with our
fellows, repose in the midst of change, calm in conflict, may be ours. (A. Maclaren, D. D.)

The apostles prayer

1. The matter of his prayer, what it is. He asketh not the favour of men, but of God; he
 craveth not earthly and worldly peace, but spiritual and heavenly. True it is, the favour of
God and goodwill of men, the outward peace and tranquillity one with another, are
excellent gifts, but the free and fatherly favour of God, together with peace with God the
Father, being reconciled unto us in His dear Son, are much to be preferred in our desires.
2. As we learn chiefly to ask spiritual blessings, so we see what blessings among such as are
spiritual are the principal and predominant--to wit, the favour of God and peace of
conscience. He that is possessed of these two, hath a hidden mine of treasures, with
which all the riches of the world are not to be compared. For these blessings are
heavenly, spiritual, eternal; whereas all the substance of this world is temporal,
transitory, corruptible.
3. The apostle in some of his Epistles useth three words--grace, mercy, and peace. Here he
contenteth himself with naming two--grace and peace, wherein there is no contrariety,
forasmuch as mercy is included under peace. For by mercy is understood our
justification, which consisteth partly in the forgiveness of our sins, and partly in the
imputation of Christs righteousness, which do bring true peace with them.
4. We see from whom he asketh all these--first from God the Father, to teach that he is the
author of every good and perfect gift. If then we stand in need of them we can receive
none but of Him.
5. We see that to God the Father he joineth Jesus Christ; for all blessings are bestowed
through Christ, the Mediator of the New Testament. God the Father is the fountain,
Christ is the pipe or conduit, by whom they are conveyed unto us. He that hath not Him
hath not the Father. He that is not in Him, remaineth in death. He that believeth in the
Son, hath everlasting life, and he that obeyeth not the Son, shall not see life, but the
wrath of God abideth on him.
6. The title given unto Him: He is called the Lord of His Church; it is a kingdom, whereof He
is the Prince; it is a city, whereof He is the governor; it is a house, whereof He is the
master or owner; it is a body, whereof He is the head. So then, all obedience is due to
Him, and all men must acknowledge His worship over them. Lastly, in that he craveth
grace and peace from Christ our Lord, as well as from God the Father, it confirmeth our
faith in a fundamental point of Christian religion, touching the Deity of Christ, Who is
God equal with the Father. (W. Attersoll.)

Grace

I. From hence let us observe the CHIEFEST CAUSE OF GODS FAVOUR TO US, NAMELY, HIS OWN
FREE WILL AND GRACIOUS DISPOSITION TO FAVOUR US. The use of this doctrine is to humble us in
ourselves, as having not the least spark of goodness in ourselves, and to make us ascribe all glory
in everything to God, whose grace is the fountain and foundation of all good things whatsoever.

II. In the example of Paul, in all his salutations wishing first of all grace, that is, the favour of
God, we learn WHAT IT IS THAT WE SHOULD CHIEFLY DESIRE, EITHER FOR OURSELVES OR FOR
OTHERS, our children, wives, kindred, fathers and mothers, acquaintance, etc., viz., the grace of
St. Paul.
1. Gods favour is the ground of all other mercies whatsoever; it is the main and mother
blessing, the very seed of all other mercies whatsoever--so that in desiring it, we desire
all other, and getting it, we get other.
2. Gods grace is instead of all other blessings, in case they be wanting.

III. Since whatsoever we desire, we are likewise TO SEEK IT, IS THE USE OF THE MEANS. Paul in
his example commending unto us the desire of Gods favour withal further showeth us that we
must use means for the attainment of it.
1. Taking thorough notice of that disgrace and displeasure thou art in with God, and that
most deservedly for thy sins, thou must first of all come as Benhadads servants came to
Ahab, even with a halter about thy neck, creeping and crouching before the throne of
grace, abasing and abjecting thyself at His footstool, in the humble and penitent
confession of thy sins.
2. Thou must shroud thyself under Christs wings. Clothe thyself with His righteousness,
that so thou mayest appear lovely in the eyes of the Lord, for in Christ only is the Father
well pleased; and so if thou wouldst have Him well pleased with thee, thou must become
a member of Him, bone of His bone, and flesh of His flesh. This thou doest when by faith
thou takest hold upon Christs righteousness, and gripest the promises of the gospel.
3. By faith having clad thyself with the robes of Christs imputed righteousness, thou must
be clothed upon with the garment of thy own righteousness and obedience, which
howsoever being in itself a menstruous cloth as it comes from us yet being of the Spirits
own weaving, in that regard is acceptable to God, and causeth Him to take a further
delight in us. (Pro 3:3.) (D. Dyke, B. D.)

Grace to be used
Grace is always a gift, and not to be enjoyed only but to be used. For it is use that makes all
things bright in creation, that keeps the diamond from accretions, and the fine gold from being
tarnished. The great lesson of the universe is the blessedness of use. The purest atmosphere
obeys the law of circulation, and the most crystal river is always sending up clouds of blessing
from its living waters. (W. M. Statham, M. A.)

Varieties of grace
Ever in each individual Christian life there is seen a manifold grace--grace of forgiveness,
grace of new life and peace, grace of birth at the Cross, grace of growth by the Holy Spirit,
growth in power and purity and in likeness to God. How many varieties of life Nature has! We
are struck with her grace and beauty in her myriad forms. She never seems to exhaust the
variety of her wardrobe, as in garments of light, now of subdued colour, now of effulgent beauty,
she proclaims the majesty and glory of God. (W. M. Statham, M. A.)

Peace
I do willingly assent to those who by peace understand all prosperity and felicity, both earthly
and heavenly, in this life, and that to come.
1. First, the inward peace of conscience with God, which springeth out of the grace and
favour of God (Rom 5:1). A mans conscience will never be at quiet within him till it feels
this grace.
2. The peace of charity among ourselves. This also is an effect of Gods grace, which as it
maketh a man at peace with himself and God, so with his brethren. The love of God shed
into our hearts will make us love our brethren also.
3. The peace of amity, and a holy kind of league with all Gods creatures. This also is an
effect of grace; for when we have His favour, who is the Lord, we have the good will also
of His servants the creatures.
4. Outward prosperity and good success in our ways; so it is commonly taken in all their
salutations (1Ch 12:18). Now, the reason why outward prosperity is signified by this
name of peace is--first, because to the godly they are pledges of that sweet peace they
 have with God. Secondly, they are notable maintainers of the peace and quietness of our
affections; for in the want of outward things how are we disquieted. But peace, in this
fourth signification, is so taken for outward prosperity, that which all this outward
prosperity hath security annexed unto it, and is a forerunner of that eternal prosperity
and felicity in Gods kingdom; for both these things are understood by the name of peace.

I. From hence observe, that as we may lawfully desire for ourselves and others outward
prosperity and the blessing of this life, so HOW AND IN WHAT MANNER WE MUST DESIRE THEM.
1. Having desired grace in the first place First seek the kingdom of God (Mat 6:1-34); and
then in the second place we may seek temporal things; but now men are all for peace,
Who will shew us any good? few or none for grace; peaceable men, as I may call them,
enough, very few gracious men that do first of all seek Gods grace, and then in the
second place peace.
2. In desiring of outward things we must moderate our desires, that they go not beyond their
bounds, to desire abundance and superfluity of them; for we desire them by the name of
peace: therefore no more must we desire, but that which will serve us, to attend the
works of our calling with free and quiet minds, without disturbance or distraction.

II. Paul first desiring grace and then peace, showeth us THAT PEACE, NAMELY, OUTWARD
PROSPERITY, IS A FRUIT OF GRACE, and so, that the nearest and most compendious way to get
peace, is first to get grace and favour with God. Joseph and David had wonderful success in all
their ways, and the reason the Holy Ghost yieldeth thereof is this, The Lord was with them
(Gen 39:1-23; 1Sa 18:1-30). Grace is the only means to draw on peace. When we have got
Christs righteousness, it is that grace which makes us graceful to God (Mat 6:1-34). Then
outward things come voluntarily, as it were, without our seeking or desiring; no marvel then if
oftentimes things go cross with us, we by our sins having drawn down the curse of God upon all
our enterprises. This is the reason why Gods children live better, even with greater credit and
reputation in the world with a little, than many times the wicked do, which have far more. Gods
blessing sets forward the one, and his curse blows upon the other. But we oftentimes see those
that are not in greatest favour with God abounding with these earthly blessings. And on the
contrary, those that have greatest store of grace, to have a very small pittance of peace.
1. For the godly, who, having their part in grace, have always in some measure their portion
in peace also; for--
(1) The end of all his afflictions, whereto they are disposed, is peace.
(2) He hath the peace of security in his greatest distresses (Psa 3:6; Psa 4:9).
(3) He hath the peace of contentation, grace supplying and sweetening the want of
peace, and turning very war itself into peace, darkness into light to the godly, his
heart is at rest and at peace within itself. There is no warring of the affections against
God, whatsoever his outward estate is.
2. For the wicked. It is far otherwise with them in their peace, which being a graceless peace,
is in truth a peaceless peace, for in the midst of their peace they want the peace of
security, their hearts tremble like an aspen leaf, in fear of change; or if they have security,
it is a presumptuous and false security; for when they cry, Peace, peace, then is their
destruction at hand (1Th 5:3). And let their peace be never so flourishing, yet still want
they the peace of contentation. They think all too little; if they had the whole world, with
Alexander, they would grieve there were no more for them to get. Again, as the end of the
godly mans warfare is peace, so the end of the wicked mans peace is warfare, even an
eternal warfare, and wrestling with the anger of God in hell. Therefore a sound and safe
peace ariseth only from the grace of God. (D. Dyke, B. D.)
 From God our Father, and the Lord Jesus Christ--
The unity of the Divine Father and Son
The placing of both names under the government of one preposition implies the mysterious
unity of the Father with the Son; while conversely St. John, in a parallel passage (2Jn 1:8), by
employing two prepositions, brings out the distinction between the Father, who is the fontal
source, and the Son, who is the flowing stream. But both forms of the expression demand for
their honest explanation, the recognition of the divinity of Jesus Christ. How dare a man, who
thought of Him as other than Divine, put His name thus by the side of Gods, as associated with
the Father in the bestowal of grace?The double source is one source, for in the Son is the whole
fulness of the Godhead: and the grace of God, bringing with it the peace of God, is poured into
that spirit which bows humbly before Jesus Christ, and trusts Him when He says, with love in
His eyes and comfort in His tones, My grace is sufficient for thee; My peace give I unto you. (A.
Maclaren, D. D.)

God our Father

Dr. Pentecost said that he once gave some Bible readings at Wellesley College, in America,
where about three hundred young ladies were being educated. The principal of the College asked
him to give them to two of the students who were confined to their room by sickness. On being
introduced to them, he inquired if they were Christians. One replied, I hope so; the other
answered, Sometimes I think I am, and sometimes I think I am not. Mr. Pentecost said: If I
met your father in Boston and told him that I had met a young lady at Wellesley who said that
she thought that you were her father, what would he think? The tears streamed over her cheeks
as she replied, Do you mean to say that it is our privilege to call God our Father in the same way
as our earthly father? This circumstance was the means of leading her to Christ.
Grace from God
We may conceive of grace and peace being connected with God our Father and the Lord
Jesus Christ, as we conceive of the water with which a town is supplied in relation to the
reservoir of storage on the one hand, and the channel of communication and distribution on the
other. We may think of God our Father as the exhaustless fount of these perennial blessings--He
is the God of all grace, and the very God of peace. Yet all this grace and peace are not
gathered up in Him like water in some lake from which there is no outlet, but, like reservoir
supplies, these unspeakable mercies are meant to be communicated and enjoyed through the
channel and conduit of the Lord Jesus Christ. And while the whole appliances are regulated and
managed by the continual operation of the Holy Ghost, there is nothing derogatory to that
Divine Spirit, although in this salutation no specific mention is made, in so many words, of His
work and offices, because the greater function includes all the separate distributions for
individual use and benefit. Grace, therefore, is peace prepared for us, and peace is grace enjoyed
by us. For grace is simply that free favour that spontaneously emanates from love--the grace of
God our Father and the Lord Jesus Christ being the self-moved and self-moving operations of
Divine love to sinful men. Such kindness is called grace, because the inherent goodness of the
Divine disposition alone can account for it--grace being the word that brings into special
prominence the Divine motive in redemption as unbought, unsought, and unconstrained by
principles from without, just as mercy has reference particularly to the unworthy character of
its objects. A many-sided word like grace is best explained by analogies suggested by some
similar many-sided word, such as life, vegetation, and the like. Grace, like life, may be
regarded as a great and blessed gift from without, or a Divine power working mercifully towards
us, and ultimately working in us; bringing salvation for us, and securing its mightiest triumph
when it secures a lodgment of itself within us. And just as life receives various names from the
various blessings it includes--feeling, moving, seeing, hearing, which are but varieties of the one
great privilege of living--so grace is the comprehensive term including the supply of all favours
and privileges needful for our fallen and undeserving condition as sinners to be saved. It is
enlightenment for darkness, pardon for transgression, comfort for trial, hope for despondency,
strength for weakness, and all help for all need. And just as life brought into play as a power
within us will be sight if it operate through the eye, speech if through the tongue, hearing if
through the ear; so with grace--if it work upon our convictions of sin, it will be the grace of
repentance; if on Gods testimony, it is the grace of faith; if on Gods commandments, it is the
grace of obedience--and so on through the whole range of Christian excellence. We thus use
grace with the varied applications attachable to any kindred word, like vegetation; as when
we say Vegetation is at work, we mean the hidden power or influence which produces the
buds, leaves, fruits, and all the riches and beauty of the face of nature; or when, on the other
hand, we say, Vegetation is looking lovely, we refer to the effects themselves of the hidden
power as they strike and delight the eye. So grace is the Divine agency or quickening power
which, when it takes hold of us, produces all good thoughts, all holy desires, and all heavenly
life, while it is no less the name for those thoughts, desires, and graces themselves, considered as
its fruits. If, further, it be viewed as dealing with Divine truth and promise, with Gods gospel
message of mercy, with Christ and His work, with the Holy Spirits aid, with the heavenly
inheritance, and the like, under the aspect of blessings appropriated and enjoyed, then grace
becomes peace. When, in short, we think of spiritual and saving benefits as connected with the
Divine nature, and as communicated through our Lord Jesus Christ, we call them all grace; and,
on the other hand, we call them all peace when we think of them with special relation to our own
good--when we think of their precious value for us, and their tranquillising and enjoyable effects
upon us. Oh! if our peace were not of grace, we should be doomed to perish for want of it, like a
population whose whole water supply depended on two or three trickling streams, that might
dry up and fail when most needed. If we are to live beyond the fear of our peace getting
exhausted, it must be by drawing on the perennial resources of heavenly grace, ever full and ever
flowing among the everlasting hills--the free, the sovereign, self-moving and redeeming love of
God in Christ Jesus our Lord. What an appeal there is to Philemon in such a salutation! As if the
apostle would say, This is sufficient to enable you to do all I am to ask at your hands. And as
you would find grace and favour with the Lord yourself, or enjoy peace in your own soul, you
may not be inexorable or ungracious towards Onesimus, but must seek peace and pursue it, by
sealing its comforts on the penitents heart. (A. H. Drysdale, M. A.)

PHM 1:4
I thank my God
A thankful commendation
Paul has the habit of beginning all his letters with thankful commendations, and assurances of
a place in his prayers. The exceptions are 2 Corinthians, where he writes under strong and
painful emotion, and Galatians, where a vehement accusation of fickleness takes the place of the
usual greeting. But these exceptions make the habit more conspicuous. But though this is a
habit, it is not a form, but is the perfectly simple and natural expression of the moments
feelings. He begins his letters so, not in order to please and to say smooth things, but because he
feels lovingly, and his heart fills with a pure joy which speaks most fitly in prayer. To recognise
good is the way to make good better. Teachers must love if their teaching is to help. The best way
to secure the doing of any signal act of Christian generosity, such as Paul wished of Philemon, is
to show absolute confidence that it will be done, because it is in accordance with what we know
of the doers character. Its a shame to tell Arnold a lie; he always trusts us, the Rugby boys
used to say. (A. Maclaren, D. D.)

A thankful interest in God

God cannot be possessed except as a personal good; and yet cannot be possessed and enjoyed
as a personal good only, any more than sunshine can be held as mere private property. The more
of such blessings a neighbour enjoys, there is the more for any one else to use and enjoy. So
there is that in vital personal interest in God which at once guarantees a thankful spirit in the
possessor, and acts as a safeguard against the spirit of self-worship. The law of the solar system
is that the more quickly a planet revolves round the sun, the more slowly it turns round its own
axis; and the very principle which regulates its speed makes it sway to and fro from its own
centre towards neighbouring orbs, while keeping it balanced in its course round the central one
of all. No wonder there exhales from Pauls heart the incense of pure thanks to God for all the
evidences of Philemons goodness and grace, as inwrought by saving mercy, and as working
outwardly in acts of love and kindness unto others! Far from the expression of his self-interest,
My God being self-confined, his very thanks are absorbed with the good in another. The more
a fire shoots its flame and heat towards heaven, the farther out from itself will it shoot its
warmth. So the more vehemently the soul can possess itself of God and be possessed by Him,
the more ardently will it be carried upward with its thanks and outward with its intense desires
for the good of others. Thoughts of Gods mercies will ever be found lying very close to thoughts
of others needs. To be able to thank God sincerely for the good we see in others, is the best
security for our feeling intensely solicitous for their further good. (A. H. Drysdale, M. A.)

Prayerful thanksgiving

I. His prayerful thanksgiving.

1. The mingling of thanks with intercession is true prayer--the discovery of a reason in
blessings bestowed for craving and expecting more (Psa 115:12).
2. Thanksgiving insures further grace by fostering a spirit of dependence.
3. Gratitude for the good in others is a spiritual grace. Disinterested love--the prime feature
of heavenliness--Christ-likeness.

II. THE OCCASION OF HIS GRATITUDE. Two leading characteristics of Christianity are specified
as being possessed by Philemon.
1. Faith fixed on Christ. This is--
(1) The absolute source of salvation.
(2) The principle of the saved life.
(3) The spring of beneficent activity.
2. Love of the brethren proving the faith. Such affection--
(1) Impartial.
(2) Discriminating.
(3) Active. A grace of the heart first, the force of life afterward.

III. THE OBJECT OF HIS PETITION. Twofold: Increase--

1. In practical godliness. Be ye enlarged is the Divine mandate in the natural and spiritual
realm. Paul prays for that very thing for which he gives thanks. The most perfect need
prayers for their perseverance and progress.
2. In the number of believers. The eloquence of good deeds cannot be resisted. Everything
 in us that is good makes known our faith and impels us to make acknowledgment of
our relation to Christ. His reflected light in us will attract men to seek Him for
themselves.

IV. THE GREATNESS OF HIS JOY. Great heart he who could be glad for others sakes under such
conditions!
1. His triumph in adversity. Thinks little of his own troubles. Mentions them only to appeal
to his friends heart in the interests of another.
2. His unselfishness. The hearts of the saints are refreshed. This was the fountain of his
pleasure. Singular love to feel so much joy on account of the benefit received by others.
Learn:
1. To cultivate sympathy.
2. To master circumstances.
3. To commend the gospel.
4. To advance in every good. (A. W. Johnson.)

Praises and prayers

I. THE OBJECT. I thank my God, etc.

1. God is the Author of all good (Hos 14:8).
2. To him, therefore, is all praise due (1Ch 29:13-14).
3. It is the privilege of good men to approach Him as their God.
4. Our prayers and praises should be for others as well as for ourselves.

II. THE CIRCUMSTANCE. Always, etc.

III. The matter.

1. Of his praises, on account of Philemon--
(1) Love for Christ.
(2) Faith in Christ.
(3) Love to saints.
2. Of his prayers.
(1) That fruits may abound.
(2) That others may be won.
(3) That God may be glorified.

IV. THE REASON. (M. Henry, D. D.)

The growth of graces

We learn from hence that all Christians (especially teachers) are greatly to rejoice and praise
God when they see that professors grow forward in heavenly graces. It is a matter of great joy
and comfort to see men grow in graces as they do in years, and to increase in heavenly things as
they multiply their days.
1. It serveth exceedingly to advance the glory of God that men grow in godliness, which
ought to be an effectual reason to move us to rejoice; for what is there that should more
 cheer us, than when Gods name is magnified, and His truth extolled among the sons of
men.
2. The forwardness of one is a notable means to draw forward another. For as one wicked
man maketh another, and he that is seduced is an instrument to seduce another; so he
that is truly converted will not rest in the quiet fruit and inward comfort of his own
conversion, but labour to convert others, and so make them partakers of that comfort
which they have found.
3. It is a great comfort to the pastors and teachers of the Church, when such as are taught do
grow in grace and prosper by those means that are brought and offered unto them. The
apostle calleth the Philippians his brethren, beloved and longed for, his joy and his
crown; wherein he accounteth their growth, his honour; their increasing, his rejoicing;
their faith, his hope; their flourishing, his felicity. It is a great comfort to the
husbandman after his toiling and tilling, after his planting and ploughing, to see the
fruits of his labours, and to behold the increase of the earth. So it fareth with the spiritual
husbandman, whose labour is greater and oftener, enduring all the year long, whose
patience is greater in waiting for the early and latter rain, whose gain and profit is less in
tilling a dry and barren soil, that yieldeth little or no increase, but a crop of cares, a
bundle of briars and bushes, and an harvest of thorns and thistles, that are reserved for
the fire.
4. The graces of God, and the growing in these graces, are fruits of their election, and seals of
their salvation, so that the angels in heaven rejoice at the conversion of a sinner. (W.
Attersoll.)

Christian congratulation

I. For his gratulation, or rejoicing with Philemon in his graces, it is set down in the form of
thanksgiving, I thank.
1. Where observe, the manner of true Christian congratulating and rejoicing with our
friends, for any good thing they have; namely, to rejoice in the Lord; giving Him first of
all His due, the praise of all that good they have. The rejoicing of the world is carnal and
profane. God is never so much as thought upon. The parties whom we congratulate, they
are dignified and almost deified. Oh, I admire your wisdom, eloquence, learning, etc.,
will the flatterer, or the inordinate lover of his friend, say. But Paul would say, I admire
the goodness and mercy of God towards you, in enriching you with these gifts, I thank
God for your wisdom, etc.; so all the praise is given wholly to God, whereas before it was
wholly derived from God to man, and so God was defrauded and defeated of His right.
Not that it is unlawful to praise men endued with the graces and gifts of Gods Spirit;
nay, it is a duty we owe unto them; but it must be performed in that wise sort, that God
in the first place be praised; for by this means we shall both in ourselves take away
suspicion of flattery, and in our brother commended, suspicion of pride.
2. The title that Paul giveth God in this his thanksgiving, My God.
(1) The privilege of every true Christian. He hath a peculiarity and special propriety in
God, that look as a man may say of his inheritance, his house and lands, These be
mine, so he may as truly say of God, God is mine; I am righted and interested in
Him. This privilege is conferred upon us in the covenant of grace which runs in this
tenor, I will be thy God, and thou shalt be one of My people.
(2) The nature of true justifying faith, which is, to apply God in special to the believer.
True faith doth not only believe that God is the God of His elect in general, but that
He is his God in special, as Paul here saith, My God.
 II. The second effect whereby Paul declareth his love towards them, is his daily praying for
them. Making mention of you always in my prayers.
1. Even in our private and solitary prayers, we must be mindful of our brethren.
2. Observe, that Paul did pray even for those for whom he gave thanks; from whence it
followeth, that there is no man so perfect that he hath need only to give thanks for that
good he hath received, and not to ask some good thing he wanteth. Unto thanksgiving,
there fore, for ourselves or others, petition must be annexed both for the continuance
and increase of that good we give thanks for.

III. We may observe, THAT PHILEMON WAS SUCH AN ONE AS MINISTERED TO PAUL JUST
OCCASION, AS OF PRAYER, SO LIKEWISE OF THANKSGIVING. We must labour herein to be like him,
that others, specially Gods ministers, who either see us, or hear of us, may have cause not only
to pray for us, but also to praise God for us. (D. Dyke, B. D.)

Making mention of thee always in my prayers--

Good men need our prayers
The best men, cumulated with the greatest graces of the Spirit, had need be prayed for. St.
Paul was rapt up into the third heaven, where he saw secrets not to be uttered, yet he desires the
Ephesians prayers. St. Peter was a stout champion; yet Christ prays that his faith should not
fail. Philemon abounded in all good gifts, of knowledge, faith and love, yet St. Paul ceased not to
pray for him.
1. The best of all know but in part, love in part; therefore we had need to pray for them, that
their defects may be supplied, that they may increase daily more and more.
2. Here we are wayfaring men, we are not come to our journeys end; therefore we had need
to be prayed for, that we may persevere to the end, and have the crown of life. (W. Jones,
D. D.)

Happy in being prayed for

Alexander counted Achilles happy, that he had such a trumpeter of his praises as Homer was.
Philemon might count himself happy, that he had such a worthy man to pray for him as St. Paul.
(W. Jones, D. D.)

A large prayer list

What a list of persons for whom he daily entreated God must St. Paul have had! If he thus
prayed especially for this convert in the comparatively small city of Colosse, what numbers must
he have mentioned in Corinth, in Ephesus, in Philippi, in Thessalonica? And notice how in these
supplications for private persons he mentions thanksgivings. He remembers not only their
wants, but the blessings already bestowed upon them. (M. F. Sadler, M. A.)

The benefit we may confer on others by praying for them

When we are poor and can do our brethren no other good, yet may we benefit them by our
prayers. When we see our brethren in necessity, in danger, in affliction, in persecution, in
sickness, and in great misery; when we have no hand to help them, no power to deliver them, no
means to succour them, no favour to speak for them; yet, we have hearts to lift up for them to
God, the Father of all mercies, and the God of all consolation, and by praying unto Him for
them, we shall do them much good, give them much comfort, minister unto them much help,
and procure unto them speedy deliverance. This shall be more available and profitable unto
them than all other means of help and succour used for their safety without this. Let such as are
of the greatest gifts earnestly crave and call for the prayers of those that have lesser and smaller
gifts. This reproveth such as never regard them, nor require them, that think they have no need
of them, nor know the necessity of them. It is all one to these men, whether they be prayed for or
not; whom God no doubt doth oftentimes cross in the works of their hands, that they do not
prosper, because they make no account of the Churchs prayers. It reproveth such also as regard
not the public assemblies of the faithful, and the meeting of the congregation of Christ in one
place, where prayers are made for the Church, where praises are sung, and thanks are rendered
for the blessings of God; yea, heaven and earth are made to ring and rebound with sounding out
His glory, as it were with the voice of one man. All our churches, for the most part on the Lords
day, assemble at one hour, we come together at one time, a blessed hour, a blessed time; the best
hour, the best time in the whole week. Oh, how should we love it, how should we desire it, how
should we delight in it? Then do we pray for the Church, then the Church prayeth for us; then
are we mindful of our brethren, then are our brethren likewise mindful of us; then is God
mindful of us all. (W. Attersoll.)

Intercessory prayer a means for diffusing good

It is matter of thank fulness that the privilege of intercession is the property of all Christians.
While perishable good--such as friends, health, riches--are denied to thousands, there is not one
so poor or so powerless as may not be a benefactor, not to individuals merely, but to the Church
and to mankind, through the common privilege of prayer. It enables the weakest and most
lonely to direct the arm of Omnipotence, and to help the objects of their affection from afar. It
gives power to bless those who are separated from our presence by half the globe, and secures to
the absent child the comfort of a parents presence, whom he shall never meet except in heaven.
Surely some good Christian is praying for us tonight. has been heard from the lips of a pious
seaman, when the tempest that was driving them in resistless fury towards destruction suddenly
veered round, and saved them from the rocks on which they expected to be dashed the next
moment; and God only, and the good angels whom He sends to minister to His children, can tell
what good thoughts have been inspired, what temptations have been averted, what peace has
been communicated, through the power of some absent believers prayers. Let it be our care to
make use of this practicable and powerful instrument of diffusing good. The poorest can obtain
it; the humblest believer is already in possession of it. Say not thou canst do nothing for men if
thou canst give them thy love, thy Christian example, and thy prayers. (R. Nisbet, D. D.)

Prayer and attainment

Prayer is based on a supreme contentedness with Divine gifts and blessings but also on a
sublime uncontentedness with human attainments in them. It therefore catches up thankfulness
and petition into a happy unity, as the railway train holds its passengers at rest and yet in
motion at the same moment. True prayer is free alike from querulous discontent and from
cloddish self-content. The very satisfaction of the traveller at the well with the water it affords,
bids him draw more largely on its supply for himself and others. And so Paul is thankful for all
that God is and does, for all He has and offers, as manifested in the evangelic faith and love of
Philemon; but he cannot think of either Philemon or himself resting satisfied where so much
more remains to be possessed. To have nothing further to ask and yearn after were to have the
mainspring of activity and improvement utterly broken. To pray is therefore a privilege and a
relief. To pray for others is especially so to a loving and benevolent heart. We might have been
permitted to pray only for ourselves; but amid the separations and scatterings of earth, God has
been pleased to put intercession for one another as an instrument of mutual interest and
blessing into the hands of all who would promote each others good. (A. H. Drysdale, M. A.)
 PHM 1:5
Hearing of thy love and faith
A true human love
Some translators in ancient times, and many in later days, would at once accept M. Renans
version, as an equivalent, and, indeed, as a judicious correction--De ta foi au Seigneur, de ta
charite pour tous les saints. Yet those who reverence Scripture may justly maintain that St.
Pauls own arrangement of the words has a higher rhetoric, under the guidance of a better
wisdom. Let us suppose a writer to have before him two propositions, one of which is of special
importance for his immediate purpose. He might be able to bring out that purpose most
effectively by beginning and ending his sentence with the motive to which he wished to give
prominence. From this point of view, it is instructive to compare the two contemporary letters to
the Ephesians and Colossians. In those more elaborate and dogmatic pieces the idea of faith is of
principal significance, and in one or other of its aspects is the leading subject of consideration.
But in the Epistle to Philemon the writers great object is to appeal to the principle of Christian
humanity, to that true human love which flows from the constraining power of Divine love,
believed in and accepted. Love toward the saints, and therefore to the brother for whom he
pleaded, is consequently placed in the forefront. It is the first note of the whole strain. Let us
conceive the epistle presented to Philemon, when the delegates first arrive, and the returned
fugitive anxiously awaits his masters decision. The letter is received with reverential joy.
Philemon listens, or reads, in breathless expectation, and the very first word which falls upon his
ear, or meets his eye, after the salutation, is love. It has a force in this place which no other word
could supply. St. Paul, therefore, places love first; but as he never can forget faith, and Christ as
the central object of faith, he puts love first, the object of the love last, faith towards Christ in the
middle between the extremes. (Bp. Wm. Alexander.)

Love first
Love is put before faith. The significance of this sequence comes out by contrast with similar
expressions in Eph 1:15; Col 1:4. The reason for the change here is probably that Onesimus and
Epaphras, from whom Paul would be likely to hear of Philemon, would enlarge upon his
practical benevolence, and would naturally say less about the root than about the sweet and
visible fruit. The arrangement then is an echo of the talks which had gladdened the apostle.
Possibly, too, love is put first because the object of the whole letter is to secure its exercise
towards the fugitive slave; and seeing that the apostle would listen with that purpose in view,
each story which was told of Philemons kindness to others made the deeper impression on Paul.
The order here is the order of analysis, digging down from manifestation to cause; the order in
the parallel passages quoted is the order of production, ascending from root to flower. (A.
Maclaren, D. D.)

Love and faith, the principal points of salvation

1. He reduceth the principal points of salvation to two heads--faith and love. In these
standeth the happiness of the godly. By these, a Christian man perfected, for they are the
chief graces of the Holy Ghost.
2. He beginneth with love, and placeth it before faith; deed is more precious, but it is inward
and hidden in the heart, and in name and order goeth before love. But he first nameth
love because it is better known to us, better seen of us, and is as the touchstone to try our
faith. For though the cause be more worthy than the effect, yet the effect is more
conspicuous and manifest. So faith, being the cause of works, is more excellent, and love
as an effect is more evident.
 3. We see, that albeit faith be set in the last place, for the reason rendered before, yet faith is
first defined, and so the order somewhat inverted. Now, it is described and declared by
his object, that it respecteth Christ Jesus. (W. Attersoll.)

Faith and love in the Christian life

This faith embodies the theoretic principles of Christian life, while this love for saints
embodies these principles on their practical side. Like heart and lungs in the body, each has its
own functions; and, though separate, the one never acts apart from the other--life being the
combined play of both. Faith binds to all Christian verities, translating them into personal
convictions; while love binds to all Christian motives, translating these into personal activities--
love being well called the daughter of faith and the mother of virtue and good works. (A. H.
Drysdale, M. A.)

Faith and love acceptable to God

I. The reasons follow to confirm this doctrine.

1. They give us good acceptance with God and man, because they are evident marks and
notable testimonies of our election and perseverance, They are as two earmarks, to know
and discern whose sheep we are.
2. God hath given praise and glory as an inseparable companion of godliness and goodness;
and on the other side, He hath allotted shame to follow sin. He hath joined these
together, to wit, glory with piety, and shame with iniquity. These draw together, as it
were, in one yoke, so that one cannot be without the other. The apostle speaking of the
ungodly, faith, their glory shall be to their shame. Seeing, therefore, the graces of Gods
spirit are testimonies of election, and companions of praise and glory, we must from
hence conclude that the good gifts of God that are found in us make us accepted of God
and man.

II. The uses follow to be considered and learned of us.

1. Seeing faith in Christ, and love toward the saints give us a good report in the Church, and
lay up a good foundation for us in heaven, we see that only godly men have a good name,
and evil men shall leave the blots of an evil name behind them. The memorial of the just
shall be blessed, but the name of the wicked shall rot. This overthroweth three sorts of
men that offend, and esteem not of men according to their faith and profession.
(1) Such as slander the godly, and bring up an evil report of the faithful people of God,
and seek to take away their good name from them, which is a jewel more precious
than silver and gold. But we shall less esteem what they speak, if we consider who
they are that speak. For the witness of an enemy is by no law to be taken, but always
to be suspected.
(2) Such as magnify and advance the ungodly, give them the praise of the world, speak
well of them, as of the only honest men that deserve to be commended. But so long as
they live in sin, their own wickedness doth testify to their faces, and their ungodly
hearts proclaim their own shame, and shall bring upon them utter confusion. Let this
be written and engraven in our minds, that ungodliness will leave a reproach behind
it.
(3) It convinceth such as are civil men, and can say they are not drunkards, they are not
adulterers, they are not thieves, they lead an honest life, they pay all men their own.
These men have a good liking of themselves, and are accounted the only men among
others. But a man may do all this, and be a Pharisee, yea, no better in the sight of God
 than a Turk and Infidel. He may carry the countenance and have the report of such a
liver, and yet smell strongly, and savour rankly in the nostrils of God, of ignorance, of
unbelief, of pride, and of self-love. If we would deserve true praise indeed, we must
not rest in these outward practices and in this moral civility, we must plant religion
in our hearts, we must have a sound faith in Christ, we must know the doctrine of the
gospel, we must worship God aright.
2. Seeing faith and love give us a good commendation and report, let us by these and such
like graces of Gods Spirit, seek after a good name, let us not hunt after the praise of men,
but that which is of God. The other is a blast of wind; this is certain and never fadeth. (A.
H. Drysdale, M. A.)

Love and faith not separated

1. Seeing these two gifts are coupled together one with another, it followeth that they must
never be separated in a Christian man. He that is joined with the head, must also be
joined with the members; and he that hath his part in the communion of saints, hath his
fellowship with Christ.
2. Seeing faith and love go together, and dwell together, we are put in mind of a notable
duty, and are thereby directed to prove our faith by our love, and our love by our faith,
and to make one of them serve to assure the other. The cause will prove the effect, and
the effect will manifest the cause. We may prove fire by the heat, and the heat by the fire;
a good tree by his fruit, and the fruit by his tree. (A. H. Drysdale, M. A.)

Thankful for the graces of others

I. See in Pauls example, WHAT IS THE EFFECT THAT THE GOOD REPORT WHICH THE GODLY HEAR
OF THEIR BRETHREN, USETH TO WORK IN THEIR MINDS. Commonly men suck in their own praises
with very greedy ears, but they cannot with patience endure the praises of others, thinking that
the praises of others is a close kind of dispraising themselves, and that so much is taken from
them as is given unto another. Hence it is that the speech of those that are much in the
commendations of others is so troublesome to us, in that thereby we feel ourselves stirred up to
wrath, fretting, envy, and such like distemper of corrupt affections. But it is far otherwise with
the children of God, who have the circumcised ears of Paul, that not only with patience, but with
great joy, can hear the commendations of their brethren, and upon the hearing of them break
forth not into fretting and fuming, but into a holy lauding of the Name of the Lord.

II. Observe, THAT THANKS ARE DUE TO GOD, NOT ONLY FOR THOSE BENEFITS WHICH HE
BESTOWETH ON US OURSELVES, BUT ON OUR BRETHREN ALSO. And therefore if we pay him not this
debt, he may justly charge us with ingratitude. For shall we confess it our duty to pray for our
brethren, that they may be enriched with these graces; and shall we not think ourselves equally
bound to give thanks to God, when He hath heard our prayers?

III. If in Pauls example others are bound to give thanks for our graces, then it is our part,
who through Gods mercies are possessed of any of His graces SO TO USE THEM THAT WE MAY
MINISTER JUST CAUSE TO OUR BRETHREN TO GIVE THANKS FOR THEM.

IV. Paul saying that he heard of the faith and love of Philemon, PLAINLY SHOWETH, THAT
THERE WERE SOME THAT RELATED AND REPORTED THEM TO HIM. By whose example we must learn
to have a special respect of the good name of our brother, being always ready, as occasion shall
serve, to speak of those good things that are in others.
 V. Observe GODS PROVIDENCE, RECOMPENSING FAITH WITH FAME AND GOOD NAME. When faith
shall open our hearts and mouths to extol Gods name, God will open our brethrens, yea,
sometimes our enemies mouths, to extol ours (Heb 11:13). By this (namely faith) our elders
obtained a good report. This was the means whereby they became so famous. What marvel,
then, if thou hast an ill name, when thou hast an ill conscience? Naughty faith and fame, cracked
credit and conscience, commonly go together. (D. Dyke, D. D.)

Faith and love

By faith understand justifying faith, which only is able to bring forth true love, either to God or
man. And by love, as the apostle showeth, not only love to God, but also to man. Here observe--

I. THE DISTINCTION OF THESE GRACES of faith and love. They are named distinctly as two
virtues (1Co 13:13).

II. THE CONJUNCTION OF THESE TWO GRACES, for howsoever they are to be distinguished, yet
not to be divided. Wheresoever true faith is, there necessarily love, both to God and our
brethren, will follow. For though faith be alone in justification, yet not in the justified. As the
eye, though alone in seeing, yet not in him that seeth, but joined with the ears, nose, and many
other members of the body. Faith therefore is a fruitful mother of many daughters, and love is
the firstborn of them. Faith, though it be in regard of God a beggar, always holding out the hand
to receive, and crying, Give, give, yet in regard of those in whom it dwelleth, it is like a
sovereign lord and king, and hath as a king his officers under him, and among the rest, love, his
almoner, to distribute and disperse those treasures which itself hath received from the Lord.
1. Our love towards God proceedeth from faith, which, apprehending Gods love to us,
enflameth our affections again with the love of God. The beams of Gods love lightning
upon our hearts reflect back upon God Himself by the virtue of our faith. The love of
Christ, saith the apostle--namely, being apprehended by our faith--constraineth us.
An example whereof we have in Mary Magdalen, whose faith, believing that much was
forgiven her, caused and constrained her to love much.
(1) This plainly convinceth the faith of many to be nothing but vain presumption,
because their love to God is so lukewarm.
(2) But as this doctrine is terrible to the hypocrite, whom it unmasketh of his vain vizard
of faith, so it is no less comfortable to the true Christian. For what dost thou feel thy
soul panting in the earnestness of desire after God? Dost thou find thyself grieved
when thou missest of thy desire? Doth thou find thy heart to arise when thou seest
Gods Name dishonoured, etc.? Surely, these things as they are arguments of sincere
love, so likewise of faith not feigned. If thou canst with David (Psa 18:1) say I love
the Lord, thou mayest as truly use the words following, and say, The Lord is my
Rock.
(3) This doctrine of love flowing from faith, confuteth those that teach, our election
dependeth upon our foreseen obedience. By that which hath been delivered it
appeareth that our love of God is caused and stirred up in us by His love, to us
apprehended by our faith.
2. Our love of our brethren springeth likewise from faith, for the apostle speaketh here of
both loves. This will appear, if either we consider those duties of love, which we owe
generally to all, or in special to some.
(1) For the first this is a duty which we owe to all indifferently, to be ready to forgive one
another, being offended. Now what is that which will make a revengeful nature yield
 to this, but faith, which, when once it hath apprehended Gods love, forthwith
reasoneth, as the Master in the parable with His servant (Mat 19:1-30). The Lord
hath freely forgiven me my whole debt, ought not I then to show the like compassion
to my fellow servant? Therefore the Lord enjoining the duty of forgiveness; the
apostles pray, Lord, increase our faith (Luk 17:4-5).
(2) Other duties there are which we owe specially to some.
(a) As first, to those that are yet unconverted, the desiring of, and by all means
possible labouring after their conversion. Now, it is faith only which will make a
man do this. For, when by faith we have felt the sweetness of Gods love
ourselves, we cannot but call upon others, and with the prophet David invite
them to the eating of the same dainties with ourselves (Psa 34:1-22.). Come, and
see, and taste how good, etc.
(b) But yet a more special love, which therefore hath a special name of brotherly
love, is due unto those which are already effectually called, and so made members
of Christ. This love also cometh from faith, which, causing us to love God, must
needs also force us to love all those in whom we shall see the very face and lively
image of God Himself so clearly shining.
1. Uses: by this then once again we may try our faith. A working faith hath laborious love
even to our brethren annexed (1Th 1:3). If then thou art of a hard nature, of a memory
lastly retaining injuries of affections vindicative, which the Scripture calls feet swift to
shed blood, this shows thou hast no part in the blood of Christ by faith. The like is to be
thought of those which are moved with no compassion towards the soul of their brethren
sitting in darkness and the shadow of death, but can suffer them to pine and perish away
in their sins, and never reach forth the hand to pull them out of the ditch.
2. This doctrine serveth not only for the trial of our faith, but also of our love to our
brethren. For as that faith, which is without this love, is an idle, and imaginary faith, so
that love of our neighbour, which cometh not from faith, is blind and foolish, and in the
end will prove a deceitful and unfaithful love. Natural men, that seem to love very dearly
today, tomorrow are at deadly feud. The reason hereof is because their love comes not
from faith.
3. It maybe asked, How could others declare to Paul the love and faith of Philemon, which
are secret and hidden virtues, that be in the innermost corners of the heart, far from the
sight of the eye? They saw not Philemons faith, but his outward works, and by them they
judged, and so did Paul too of his faith, discerning the tree by the fruit. (D. Dyke, B. D.)

Toward the Lord Jesus--

Faith toward Christ
Sometimes faith is spoken of as in Christ, sometimes as unto or upon Him; here it is
toward Him. The idea is that of aspiration and movement of yearning after an unattained
good. And that is one part of the true office of faith. There is fruition and contact in it. We rest
in Christ by faith. It incorporates us into His mystical body, and brings about a mutual
indwelling. We lean on Christ by faith, and by it build the fabric of our loves, and repose the
weight of our confidence upon Him, as on the sure foundation. We reach unto, and, in deepest
truth, pass into Christ by faith. But there is also in faith an element of aspiration, as of the
soaring eagle to the sun, or the climbing tendrils to the summit of the supporting stem. In Christ
there is always something beyond, which discloses itself the more clearly, the fuller is our
present possession of Him. Faith builds upon and rests in the Christ possessed and experienced,
and just therefore will it, if it be true, yearn towards the Christ unpossessed. (A. Maclaren, D.
D.)
Faith towards Christ
For faith is just like the coupling chain of a railway carriage--everything depends on where its
fastenings are ultimately attached. The carriage moves only if its coupling chain communicate
with the moving power. And faith saves only as it takes hold of the Saviour for itself, and
terminates in Him as its object. This precious faith is a bond of attachment. It cannot be a single
isolated act, but an abiding attitude of confidence towards the Lord Jesus. (A. H. Drysdale, M.
A.)

Love to Christ
A gentleman when visiting in a hospital in London sat beside the cot of a little girl. Wishing to
win her confidence, he said, My child, do you love your mother? With a very serious look she
replied, Yes, I do indeed. But why do you answer so gravely; what is that you are thinking
about, my dear? Then she replied with great earnestness, Because I can never love my mother
anything as she loves me. Can any of you say of Jesus as the little girl said of her mother, Yes, I
love Him indeed, but I can never love Him in any way as He loves me? Toward all saints--
Clearly their relation to Jesus Christ puts all Christians into relation with one another. This was
an astounding thought in Philemons days, when such high walls separated race from race, the
slave from the free, woman from man; but the new faith leaped all barriers, and put a sense of
brotherhood into every heart that learned Gods fatherhood in Jesus The love which is here
commended is not a mere feeling, nor does it go off in gushes, however fervid, of eloquent
emotion. Clearly Philemon was a benefactor of the brotherhood, and his love did not spend only
the paper money of words and promises to pay, but the solid coin of kindly deeds. Practical
charity is plainly included in that love of which it had cheered Paul in his imprisonment to hear.
Its mention, then, is one step nearer to the object of the letter. Paul conducts his siege of
Philemons heart skilfully, and opens here a fresh parellel, and creeps a yard or two closer up.
Surely you are not going to shut out one of your own household from that wide reaching
kindness. So much is most delicately hinted, or rather left to Philemon to infer, by this
recognition of his brotherly love. A hint lies in it that there may be a danger of cherishing a
cheap and easy charity that reverses the law of gravity, and increases as the square of the
distance, having tenderness and smiles for people and churches which are well out of our road,
and frowns for some nearer home. (A. Maclaren, D. D.)

Love extending to the saints

Philemons love extended itself to the saints, as is here avouched of him; yet it was not cooped
up within the pen of the saints: the saints must have the prime place in our love, but not the
whole. Do good to all men, chiefly to them of the household of faith: chiefly, but not wholly.
Aristotle gave an alms to an unworthy man: one reproved him for it. Says he, I gave it to the
nature of the man, not to the man; the nature is Gods, and must be sustained: the vice is his
own and the devils, and must be reformed. (W. Jones, D. D.)

The saintly household

1. This teacheth that there ought to be among all the faithful a communion of saints; they are
as a family or household among themselves. They have a near fellowship, they are near
brethren, they are fellow members of one body, they are knit together by one spirit, they
are called under one hope, they are made Christs by one faith, they are made one by one
baptism, they have one bread to feed upon, they have one cup to drink of, they have one
table to meet at, they have one God that they worship, they have one salvation that they
aim at (Eph 4:2-3). We are charged to have a care of all mankind, but as it is fit and
 convenient that they which are of the same family should be helpful one to another
rather than to such as are of another family, which are not so nearly joined unto them
(Php 2:1-2). The gifts of God to be imparted to our brethren are of two sorts. For as we
consist of two parts, the soul and the body, so the gifts are of two kinds--spiritual graces,
and temporal blessings. We must bestow upon them spiritual gifts, procuring their good
by example, exhortation, comfort, prayer, reproof. Touching temporal blessings, we must
be ready and content to bestow such goods as God hath bestowed upon us, for the good
of our fellow members. If we have this worlds goods we must not hide our compassion
from them, for then we cannot assure ourselves that the love of God dwelleth in us.
2. Seeing we are charged to provide for the godly poor, and not to see them want, it teacheth
that we are all the Lords stewards, to dispense and dispose His blessings to others. For
properly we are not lords, but tenants; not owners, but stewards; not possessors, but
borrowers; and whatsoever we enjoy, it is not ours only, but ours and the poors--they
have their share and portion with us. A Christian man, though he be the freest man upon
the earth, yet he is a servant to all, especially to the Church of God. This condemneth--
(1) Such as seek for nothing but to settle themselves and maintain their own estates, to
enrich themselves that they may live in ease and wealth, like the rich man mentioned
in the gospel: these make no conscience of swearing, forswearing, lying, dissembling,
oppressing, and such like unfruitful works of the flesh. These men may allege and
plead for themselves what they will, but in truth they never yet knew what the
communion of saints meaneth.
(2) It reproveth such a waste and consume the good creatures of God in riotousness, in
drunkenness, and in all excess, and when they are in brotherly love and Christian
compassion admonished, do answer, What have you to do with my spending? I
spend nothing but mine own, I spend none of yours. Yes, thou spendest that which
is thy wifes, thy childrens, thy familys, the poors, the Churchs, yea even that which
is Gods, for which thou shalt give an account at the great and dreadful day of
judgment.
(3) Seeing we are debtors to all men, but specially to the faithful, it reproveth such as
show the chiefest fruit of their love and charity upon the ungodly and profane, whom
it were many times more charity to see punished than relieved: and corrected than
maintained. (W. Attersoll.)

Why believers are called saints

1. Because they are thereunto called and chosen in Christ, they are thereunto justified and
redeemed by Christ. For we are chosen before the foundations of the world to be holy
(Eph 1:4; 1Th 4:3; 1Th 4:7; Luk 1:68; Luk 1:74-75).
2. The servants of God must be saints, to the end there may be a conformity and likeness
unto Him that hath had mercy upon us. It is requisite that there should be a resemblance
between God and His people. God is holy, it is one of His names, He is called the Holy
One; Christ is Holy, and He is called the Holy One of God; the Spirit is holy, and
therefore is called the Holy Spirit. The Son beareth the image of His Father, and thereby
is easily known whose Son He is. If we be the sons of God we must express His image in
holiness and true righteousness (Lev 11:45; 1Pe 1:14-15).
3. The faithful are called by the name of saints, that there might be a difference between that
which we have of ourselves, and that which we receive from God: between the old man
and the new man; between our first birth and our second birth; between nature and
grace. No man is a saint by nature, we have no holiness from ourselves, but we are
strangers to it, and that is a stranger to us; nay, we are enemies to holiness who love
 nothing else but profaneness, and desire to be anything else than to be saints and holy.
(W. Attersoll.)

Love of Christ a bond of brotherhood

An unknown man one day dropped dead in New York. He seemed to have been very poor, for
in the pockets of his shabby clothes there was not a cent. His description was published in the
newspapers, and among other details, mention was made of a tattoo mark on his right arm. It
represents a tomb overhung by the branches of a weeping willow. Below was the inscription, In
memory of my mother. Nothing was known of him; but one thing was clear--he had once had a
mother whom he loved. The body was sent to a station house, and the next day would have been
buried in Potters Field at the expense of the city, if a merchant had not interposed. He asked
permission to pay the cost of a decent funeral in a cemetery for the man. He did not know him,
but he, too, had lost his mother, and the memory of her had been enshrined in his heart for
many years. He felt a brotherhood with the man whose love of his dead mother was displayed in
the tattoo marks, and desired to do a brothers part to him. If every Christian felt that the love of
Christ, common to him with other Christians, constituted a bond of brotherhood with its claims
upon him, how much hardship and pain would be relieved!
Love to saints
The magnetised needle turns to the invisible North Pole whenever it turns to any visible object
that lies due north of itself; and so, love to saints, as saints, is love to Christ Himself personally,
because it is love to whatever of Christ is manifest in them. (A. H. Drysdale, M. A.)

PHM 1:6
The communication of thy faith
Communication
There is some doubt respecting the allusion in the word communication. It is translated
fellowship in Act 2:42, 2Co 13:14, and communion in 1Co 10:16. It may mean that the
imparting to others of their faith (when they see the fruits of it) may be effectual, etc.; or
communication may be taken as meaning distribution. If Philemon loved the saints he would
distribute liberally to their needs. Both senses are true: faith may become effectual by the
acknowledging of every good thing. In the eyes of St. Paul it was needful, not only that there
should be secret good in a man, but that it should be acknowledged on all hands as good
springing from the grace of God and Christ, somewhat analogous to Let your light so shine,
etc. (M. E. Sadler, M. A.)

Christian beneficence a means of spiritual growth

Philemons communication of faith will help him to the knowledge of the fulness of Christ.
The reaction of conduct on character and growth in holiness is a familiar idea with Paul,
especially in the prison epistles (see Col 1:10). The faithful carrying out in life of what we already
know is not the least important condition of increasing knowledge. If a man does not live up to
his religion, his religion shrinks to the level of his life. Unoccupied territory lapses. We hold our
spiritual gifts on the term of using them. The practice of convictions deepens convictions; not
that the exercise of Christian graces will make theologians, but it will put in larger possession of
the knowledge which is life. While this general principle is abundantly enforced in Scripture and
confirmed by experience, the specific form of it here is that the right administration of wealth is
a direct means of increasing a Christians possession of the large store treasured in Christ. Every
loving thought towards the sorrowful and needy, every touch of sympathy yielded to, and every
kindly Christlike deed flowing from these, thins away some film of the barriers between the
believing soul and a full possession of God, makes it more capable of beholding Him and of
rising to communion with Him. (A. Maclaren, D. D.)

A communion of gifts
As there is a communion of saints, so there must be a communion of gifts. A good thing, the
more common it is, the better it is. The sun communicates his light to the world, and shines the
brighter for that; the springs and fountains communicate their water, and are the fuller for that;
a nurse or mother communicates her milk to the infant, and her breasts are replenished still: the
communication of faith, of knowledge, and other gifts, is not a diminution, but an augmentation
of them. Let us joyfully communicate that which we have, one to another. (W. Jones, D. D.)

The gifts and blessings of God

I. It is the duty of all men earnestly to desire and procure the good of others, and to stir up
ourselves and others to increase in the graces of Gods spirit. The growing and proceeding of our
brethren in the best things should be sought for of us. Reasons:
1. Christian profession is a way in which men must not stand still; they must not stay in one
estate, but be always stirring forward.
2. Christians are compared to children. Children are always growing in age, increasing in
stature, going forward in knowledge. So must we grow in grace, until we come to a
perfect aged man in Christ.
3. We must so walk in our way and hasten to our journeys end, that we may obtain the
prize. He that overcometh and holdeth out to the latter end only shall be saved. He that
giveth over is a faint soldier, a weak workman, a slow runner, a feeble wrestler.
(1) We learn that God hath a just action and suit to commence against all idle and
unprofitable drones, that be truants and no proficients in the school of Christ.
(2) We are bound to use the means that may further these gifts in us, that is, the
ministry of the Word, which being reverently used hath a promise of blessings.
(3) Seeing we should desire our own profit and others, it condemneth three sorts of
men: first, such as stand at a stay; secondly, such as go backward; thirdly, such as
envy the good and growth of others in the best things.
(4) Seeing we should all seek to profit ourselves and others in godliness, we must know
that it is our duty to stir up the gifts of God in us, that we do not bury them as in a
grave; we must exercise the gifts that we have by continual practice. Use maketh men
prompt and ready, want of use maketh men untoward.

II. The gifts and blessings of God, whether temporal or eternal, bestowed upon any, must not
lie hid or dead, but be used and employed to the good of others, and so yield a fellowship and
communion to others. Reasons:
1. We are servants unto all, to do them good and to further their salvation.
2. We are members of the same body, and therefore in this respect should profit one
another. We see it is so in every part of our body: the eye seeth not for itself, the head
inventeth not for itself, the hand worketh not for itself, the foot walketh not for itself, but
they do these duties for the whole body. Thus it ought to be among all the faithful; if
Christ Jesus be our head, we must be affected as mutual members one to another.
3. We are all of us stewards and disposers of the manifold graces of God. God committed His
 goods to us, and made us stewards of His family, to minister in season to all in the
household, and He will take an account how we use them. Uses:
(1) This teaches us to remember the benefit and good of others, and not only to desire,
but to effect the same as much as we can, especially their eternal good. It is a good
thing to do good unto the bodies of our brethren, but the chiefest good is to do good
to their souls.
(2) Such are reproved as have gifts and yet use them not but hide them, and so diminish
them by idleness and want of conscience.
(3) Seeing we must employ that which we have received to the benefit of others, it
serveth greatly to comfort such as have been careful to communicate to others those
things that they have received, and to make them partakers of the same comfort that
they have reaped by them.

III. IT is the duty of everyone to manifest and show forth, yea, to spread abroad and to speak
of the gifts of God bestowed upon themselves and others. When God is good towards us, and
distributes His graces among us, we must be ready to acknowledge them, when we feel them in
ourselves, or see them in others. Reasons:
1. To the end that Gods graces being seen and known He may he glorified and blessed for
them, who is the author and giver of them. It ought to be our chiefest desire and study
that God may have His praise and glory among us.
2. Because the more they be known and farther they are spread, the larger praise and more
abundant thanksgiving may be given unto God and yielded to His name by many.
3. In respect of others, because the more the goodness and graces of God are spoken of, and
the more largely they are dispersed, the more by that means may be stirred up to an
imitation of their example. Uses:
(1) We see there may be sometimes a foolish modesty in concealing those good things
which should be uttered and published, if they may further the cause of religion, or
provoke others to godliness, or bring glory to God. God is not ashamed of us to be
called our God, and to do us good; let us not, therefore, be ashamed to acknowledge
Him to be good unto us, and confess His goodness to the sons of men.
(2) Seeing it is our duty, when God hath been good unto us or others, to make known
His goodness. We learn hereby how the saints of God may be rightly and religiously
honoured of us, and remembered to their everlasting praise. It is our duty to give
thanks to God who hath blessed them with His graces and governed them by His
Holy Spirit, and to pray unto Him so to direct us and dispose of our ways that we may
follow their godliness and walk in their steps wherein they have gone before us.
(3) We must beware that vainglory be not the end which we seek for. We are to give the
glory to the author, not to the instrument; to God, not to man; to the Creator, not to
the creature. (W. Attersoll.)

The efficacy of faith

I. THAT EFFICACY OF FAITH WHICH HERE PAUL DESIRETH FOR PHILEMON WAS TWO. First, in
regard to Philemon himself, that it might work effectually in him; secondly, in regard of others,
that it might be exemplary to them, and so might be effectual in provoking them to the like. And
that the apostle had some reference, even to this latter kind of efficacy, the words following seem
to import--that whatsoever good thing is in you may be known: for when the light of our faith
shineth to others, it very effectually stirreth them up to the glorifying of Gods name. Hence
observe--
1. That true faith may sometimes faint, and be, as it were, raked up under the ashes. A kind
of sleepiness may sometimes seize upon it, and disable it for spiritual exercises. As we
see in the disciples, who being oppressed with carnal grief for the departure of Christ
now at hand, were not able to attend the exercise of prayer, no, not one hour, with our
Saviour. So likewise in Php 4:10. Of whom, when the apostle says, that they were revived,
or, as the word signifies, waxen green or fresh again, in their love and liberality towards
Him; thereby he declareth that for a time they were like trees, that in the winter are in
their widowhood, having lost their leaves, and appearing outwardly as dead, all their sap
being in the root within.
2. Observe how faith, being by Satans craft cast into this deep sleep, may be awakened, and
how it may shake off this spiritual laziness, viz., by this spiritual exercise of prayer.
3. Paul here plainly teaches us that true faith in his own nature is effectual, lively, full of
vigour and spirits (1Th 1:3). I discern the picture of a man, though never so lively, to be
no true man, because it stands still and stirs not. Therefore, though it have show of eyes,
mouth, feet, etc., yet when I see it neither goes, sees, nor speaks, I know it is no man. So,
when I look upon thy faith, and find, for all the colours of outward profession, that it is
idle, I conclude forthwith that it is an idol, a shadow, void of truth and substance.

II. WHEREIN THIS EFFICACY OF FAITH HERE PRAYED FOR CONSISTS; FIRST, in communication;
secondly, in the knowledge of every good thing.
1. For the first, observe, that faith is no sparing niggard, but of a very bountiful and liberal
disposition. It hoardeth not, it hideth not those treasures which she receiveth of God, but
communicateth them to others.
2. The second thing, wherein this efficacy of faith consisteth, is the knowledge of all that
good. That faith then is effectual which hath all other graces at command; so that when it
says to one, Go, it goeth; to another, Come, it comes; to all of them I would have you
known of others, they forthwith come forth into the open light, and by practice make
themselves known to all. If a king command and be not obeyed, it shows his power is not
great--that he is not as yet thoroughly confirmed in his authority. So it is an argument
that faith as yet is but weak and of small force when it commands not with a kingly and
imperial majesty and authority, so that without further delay his commands are obeyed.
That thy faith may be effectual. But how? In the knowledge of every good thing that is
in you. (D. Dyke, B. D.)

By the acknowledging of every good thing--

The acknowledgment of good in others
We must acknowledge the good things that are in others. The Queen of Sheba extolled the
good things that were in Solomon, and blessed God for them. The elders of the Jews
acknowledged the good things that were in the centurion. God set the good things that were in
Job, as on a stage, and the devil himself could not but acknowledge them, though maliciously he
depraved them. Christ, though He was the giver of them, acknowledged the good things that
were in Nathaniel. St. Peter acknowledges the good things that were in St. Paul. Augustin
acknowledged the good things that were in Jerome, and Jerome also the good things that were
in Augustin, as appears by their epistles one to another. We are injurious to God if we do not
acknowledge them. No painter but would have his picture acknowledged: every good man is the
beautiful picture of God Almighty; they be envious persons that will not acknowledge them. (W.
Jones, D. D.)
 PHM 1:7
We have great joy and consolation in thy love
The far-reaching consequences of good deeds
No man can ever tell how far the blessing of his small acts of kindness, or other pieces of
Christian conduct, may travel. They may benefit one in material fashion, but the fragrance may
reach far beyond. Philemon little dreamed that his small charity to some suffering brother in
Colosse would find its way across the sea and bring a waft of coolness and refreshing in the hot
prison house. Neither Paul nor Philemon dreamed that, made immortal by the word of the
former, the same transient act would find its way across the centuries, and would smell sweet
and blossom in the dust today. Men know not who are their audiences or who may be
spectators of their works; for they are all bound so mystically and closely together, that none can
tell how far the vibrations which he sets in motion will thrill. (A. Maclaren, D. D.)

Refreshing ministries
The Moors, five hundred years ago, occupied Granada in Spain, and if you go there today you
may find traces of that occupation. But where will you find them? Their empire has fallen. Their
creed has passed away. Their palaces have crumbled into dust. But you will find traces of them
in the irrigating rivulets which they were the means of calling into existence. The traveller who
may pass under the heights of Granada today hears the murmuring music of those beautiful
streams. The men who dug them have gone; but there are these streams telling their own story
and doing their own work. So let us cut channels through which Gods blessing may flow. It is
hard work. We have to remove the rock and the soil, but by and by others will come, and as they
stoop down and drink of these beneficent streams, they will look up and say, Thank God for the
workers who have gone before!
Spiritual blessings bestowed on others give occasion of joy to the saints
It is our duty greatly to rejoice, when we see spiritual blessings in heavenly things given to the
children of God (see Luk 15:5-6; Luk 15:9-10; Luk 15:32). David rejoiced with great joy when he
saw that the people offered willingly unto the Lord with a perfect heart, and he blessed the Lord
God of Israel. When the Jews heard of the conversion of the Gentiles, and that the Holy Ghost
fell upon them, as upon themselves at the beginning, they held their peace and glorified God,
saying, Then hath God also to the Gentiles granted repentance unto life. When the apostle
perceived the notable zeal of the Thessalonians, in receiving and entertaining the gospel, not as
the word of man but as it is indeed the Word of God, he witnesseth that they were his hope and
his joy, his crown and his glory in the presence of our Lord Jesus Christ at His coming. Likewise
the apostle John rejoiced greatly when the brethren testified of the truth that was in Gaius, and
how he walked therein. He had no greater joy than this, to hear that his sons walked in the
verity. Reasons:
1. The glory, and praise of God is much increased, which should comfort the hearts and
rejoice the spirits of the saints. The more we abound with spiritual blessings the more
God is honoured and His name glorified.
2. The general good of the Church must lead us to this duty and cause us to rejoice, which
next unto God should be dearest to us. Who can have such hearts of flint or of iron as not
to be moved with joy, beholding the enlarging of the kingdom of Christ?
3. The ordinances and laws of God are observed, and so His blessings procured and
obtained. Now, when God is obeyed, men should rejoice and be glad; and when His laws
are broken, they should be much grieved and troubled.
Uses:
 1. First of all, seeing Gods graces upon others must work joy in ourselves, we learn the truth
of that article of our faith, which all profess to believe, but many do not understand, to
wit, the communion of saints. There is a double communion, one which we have with
Christ; the other, which the Church hath among themselves, and the former is the cause
of the latter. Our communion among ourselves consisteth in three things--
(1) In the affection of the heart.
(2) In the gifts of the Spirit.
(3) In the use of temporal riches.
2. We learn to desire the best gifts, that we may rejoice and comfort the godly. For when we
profit in good things, we cheer the hearts and minds of the faithful. Every living thing
hath his prospering and proceeding, and is known to have life in it by increasing from
one degree of perfection to another. The grass springeth, the plant shouteth, the corn
flourisheth, the tree groweth. If we have any life in us of Gods Spirit, and be not as grass
that is withered, as plants that are dead, as corn that is blasted, and as trees that are
plucked up by the roots, we must go forward from one measure of grace to another, from
a lesser to a greater.
3. It is our duty to seek the good and prosperity of the Church by all good means, and to
draw them and move them, to embrace the ways of salvation. This duty hath many
branches growing from it. For, seeing Gods graces bestowed give occasion of great joy, it
ought to teach us to exhort one another, to comfort them that are comfortless, to reprove
them that go astray, to pray for our brethren, to seek to gain and win them to the faith;
and when they are gained and won, to rejoice unfeignedly at their conversion, and if we
see any hope of their repentance and turning to God, to converse with them, and not to
be ashamed of their company. (W. Attersoll.)

Thankfulness for love

I. The reason or cause that moved Paul to give thanks for Philemons love.
1. His joy, which Philemons love ministered to him, and that no small or slender joy, but
great joy.
2. His comfort, which he received by the same love, and this latter is an amplification of the
former: for Paul hereby signifieth that the joy he took in Philemons love was not a
simple joy but a comfortable joy, such a joy as did countervail and swallow up all the
grief of his present afflictions.
Here observe--
1. That whatsoever breeds joy is a just matter of thanksgiving; for this is the reason of Pauls
thanksgiving for Philemon--For we have great joy in thy love.
2. That joy is a singular and wonderful blessing of God, for which special thanks are due
unto him.
3. Observe what that is which must stir us up to thanksgiving, and cause us to perform it in
due manner, namely, the feeling of joy in the benefit bestowed upon us.
4. Mark that Paul did not only take joy but comfort in Philemons love; comfort
presupposeth grief as a medicine, a disease. Therefore Paul gives us to understand that
Philemons love was a kind of counter poison to the grief which his imprisonment and
other afflictions wrought him. Whereby we may learn what is that which will bring ease
and comfort to the minds of Gods children in their troubles, namely, the virtue and good
carriage of those whom they love and respect. As this will be the comfort of good
ministers in their afflictions, if their flocks stand fast in that truth which they have
 preached.
5. Observe what that is, wherefore we are to take joy in another, viz., his grace. We have
great joy in thy love. This is that which may justly cause parents to rejoice in their
children, one friend and kinsman in another.

II. The confirmation of this reason.

1. Here observe that Paul doth not say he hath joy in his love because his own bowels were
refreshed by him, but because the saints bowels were refreshed. Many will rejoice in that
love which is profitable to themselves; but where is he that will as well rejoice in that love
which is profitable only to others?
2. Mark that then as a most seasonable time of rejoicing when we see the bowels of Gods
saints refreshed--the Church and people of God relieved in their distresses.
3. In Philemons example we are all, according to our power, taught to refresh the bowels of
Gods poor distressed saints, if we will show ourselves to have that love which we profess.
1. In speeches of comfort (Psa 41:1).
2. In commending and remembering their afflicted estate to God in prayer.
3. In the works of liberality, as the need of the afflicted shall require, and our own ability
give us leave.
Let us imitate Philemon in refreshing the bowels of the saints, knowing--
1. That God Himself hath pronounced such blessed (Psa 41:1-13; Mat 5:1-48).
2. That herein we imitate the Spirit of God (Rom 8:26), whose office it is to comfort the
hearts of the afflicted saints.
3. That by the same means we refresh the bowels, not only of the afflicted but also of others,
who long to bear the afflictions of their brethren.
4. Yea, not only so, but we shall refresh the bowels of Christ Himself.
5. That hereby we shall enlarge the spirit, not only of the afflicted but of all other good men
besides, to whom our love is known, in praying to God for us.
6. That if we reap not this benefit of our love from men who may prove ungrateful and
unmindful, yet God is not unjust, that He should forget the about of our love which we
have showed towards His name, ministering to the saints (Heb 6:1-20). Nay, He will
cause it to be as seed, that shall bring us a plentiful harvest of many temporal blessings
in this life, and of eternal life itself at the resurrection of the just. (D. Dyke, B. D.)

Delight in love manifested by others

He will never want for supplies of joy and consolation who finds a great delight in love
manifested by others or enjoyed by them; who, free from envy, takes an exalted pleasure in the
gifts and graces of others, and who, ever on the outlook for occasions to be thankful, is willing to
regard as mercies to himself what are blessings to others. The vulgar joy of earth would snatch at
everything for itself; but the divinely beautiful disposition of being happy in the diffusion of
happiness, grows radiant with a sunshine akin to the Divine blessedness itself. If any one go
after his own personal joy and comfort with an all-consuming and self-seeking eagerness, he
may as well think to get the rainbow by chasing it. To be absorbed in our own private comfort,
and pursue it for itself, is to fare like the man who in his foolish over anxiety to catch a delicate
creature alive, suddenly puts his foot on it, and finds it just dying when he gets it in his hands. I
had much joy in thy love, because the hearts of the saints have been refreshed by thee, brother,
as the apostle very touchingly adds, in token of his kindly and fraternal feeling to Philemon, in
recalling his acts of benevolence. (A. H. Drysdale, M. A.)
 The bowels of the saints are refreshed by thee--
Almsgiving--alms, or a work of mercy, is a singular work above others
1. It makes men like God. A bountiful man is the image of God.
2. It is a fair broom that makes all clean (Luk 11:41). As the first fruits in the time of the law
did sanctify the rest of the fruit, so alms in the time of the gospel sanctify all unto us; all
that we possess are unclean without them.
3. It is an usury approved by God, more gainful than any other usury. He that hath mercy
on the poor lendeth to the Lord, etc.
4. It is an harbinger that goes before to provide thee a place in heaven (Act 10:4; 1Ti 6:18).
Therefore let us refresh the bowels of the saints here, that we may enter into the place of
eternal refreshing hereafter. We are too straitlaced; we make this mammon of
unrighteousness our enemy, whereas we should make him our friend. Nazianzens
mother carried such a bountiful mind to the poor, that a sea of wealth could scarce have
sufficed her. She was contrary to Solomons horse leech, that cried, Give, give, namely,
to me; she cried, Give, give, to the poor. He heard her often say that she and her
children should want before the poor should want: we are all for ourselves, our wives and
children; nothing for the poor. Amadeus, Duke of Sabandia, being asked whether he kept
hounds or not? Yes, says he; come tomorrow, and you shall see them. They being come,
he opens a window into his hall, where a great multitude of poor people were dining:
these are my dogs, said he, and with them I hope to get eternal life. (W. Jones, D. D.)

Benevolence encouraged

I. THE PROPER OFFICE OF LOVE. Should be exercised towards all, even enemies; but is due in
especial manner to the saints (Gal 6:10). Not on any party principle. Due to them--
1. Because dearer to God than others. (Chosen, Eph 1:4-6; called, Rom 8:30; begotten, 1Pe
1:3; heirs, Rom 8:16-17. Hence, 1Jn 5:1).
2. Because Christ is more deeply interested in them. Have sought Him, hope in Him, one
with Him (Eph 5:30; 1Co 6:17).
3. Because more nearly related to ourselves. Naturally alike, spiritually different (Eph 2:19;
1Co 12:12; 1Co 12:20; 1Co 12:27).
4. Because they are themselves of superior worth (Pro 12:26; 2Pe 1:4; Joh 14:23). The Lords
property.

II. ITS EXCELLENCE, WHEN SO EMPLOYED. Paul had a high idea of its excellency, because he
felt--
1. How preeminently God was honoured by it. He commands it; it displays His care for
saints, and His character; it excites praise to Him (2Co 9:12-13).
2. How greatly the gospel also was recommended and adorned. Love, in all practical forms,
the spirit of the gospel.
3. What extensive benefits accrued from it to the Church.
4. What an evidence it gave of substantial piety in him who possessed it. An evidence to
himself (1Jn 3:14; 1Jn 3:18-19); to others (Joh 13:35). (C. Simeon, M. A.)

The duty of looking after and relieving the poor

 I. It is not enough for us to give good words, or to utter from our mouths good wishes, but we
must, in our several places and particular callings, do our utmost endeavour that relief may even
be sealed to our poor. It is not enough to give to those that ask and crave the fruit of our
liberality, but we must learn to inquire of the wants of the saints, and to search what is their
condition. It belongeth unto us, not only to have ears prepared to hear but to have mouths
opened, to ask of the welfare of those that are in necessity. We would desire to be so dealt withal
ourselves; and therefore let us be so minded toward our brethren. This we see in Abraham: he
stayed not till those strangers came into his house, till they desired to be received and have
lodging; but be went out of his tent of his own accord, to see whom he could espy, that he might
bring them to his house. So did Lot, so dealt all the fathers. Thus did Nehemiah, when he saw
some of his brethren that were come from Jerusalem; he asked then concerning the state of the
Church, and of the residue of the captivity. We must not always wait till we be entreated and
urged to show mercy, but offer it to ourselves to testify the willingness of our hearts. As Christ
hath loved us, so let us love one another. There have ever been poor that make not their wants
openly known, and are so dejected and rejected of many, that they are ashamed to show their
necessity.

II. It reproveth those that do not rightly consider what poor the apostle meaneth, and setteth
before us as objects of our compassion. He doth not understand the idle beggar, or sturdy rogue,
or vagrant companion, who, not applying himself in any lawful calling, maketh a profession of
beggary, and liveth altogether upon the spoil of other mens goods. Neither doth he mean such
manner of persons as are continual haunters of ale houses, spend-alls, carders, dicers. These are
excluded and wiped out of the register of the poor saints spoken of in this place, being worse
than infidels, and denying the faith. But the apostle pointeth out such unto us, to be holpen and
comforted, as it hath pleased God not to bestow so great a portion of worldly blessings upon
them, as upon others, as the artificer, the handicraftsman, and day labourer, yet labour
diligently.

III. IT REPROVETH SUCH AS NEVER OPEN THEIR MOUTHS TO KNOW THE ESTATE OF THE POOR
SAINTS, OR TO INQUIRE HOW THEY FARE. Alas! how should they offer their help of their own
accord, and open the bowels of pity before they be entreated, that will depart from nothing, but
urged and constrained by force of law, or taxation of others? Or how should they extend their
compassion to the poor that are absent? It is noted to the great commendation of David, that
after the death of Saul, his enemy, he sought not revenge upon his issue and posterity, but did
good to his childrens children, and said--Is there any left of the house of Saul, that I may shew
mercy for Jonathans sake? So ought we to seek out the servants of God, and to find out the
poor, and to inquire after the distressed saints, and say, Is there any of the poor yet left, to whom
we may show mercy for the Lords sake? (W. Attersoll.)

Commendation of Philemons liberality

How high a commendation is this of Philemons bounty, that it afforded joy, not only to those
who were relieved by it but also to the apostle who heard of it; that not only the indigent were
supported by it in their necessities, but St. Paul also comforted by it in his imprisonment; that
the tidings of it were so welcome to the apostle, that they made his chains fit easier upon him,
and gave him consolation in his distress; that as the bowels of the saints were refreshed, so also
the spirits of the apostle were revived, by the diffusive charity of this his proselyte, whom he
might style his son, as having begotten him in Christ Jesus through the gospel, but whom he
here styles his brother, that he might not seem to affect a superiority over him, but might place
himself on the same level with him. How apt an introduction is this applause, given by St. Paul
to Philemon, to that request, which he was now to usher in? Had he been so universally kind to
all the faithful, and would not the same good disposition incline him to be kind to St. Paul? Had
be by his charity towards the saints gained so great a reputation, and would he forfeit his
character by an unkind repulse of the apostles request? Had the apostle found so much joy and
consolation from the report of his charity towards those who were strangers to St. Paul, and
would he not contribute to his pleasure and comfort, by being merciful and kind to Onesimus,
for whom the apostle was so nearly and affectionately concerned. (Bp. Smalridge.)

PHM 1:8
Though I might be much bold in Christ to enjoin thee
Mingled command and entreaty
The balance and propriety of St. Pauls language in this place is not always understood. He
does not say I have no right at all to command you, but authority I have to command your
obedience--not, indeed, of earthly rank, but in the sphere of Christ. This mingled tone of
command and entreaty is the exact reflex of the mingled respect and affection which, in his
earliest Epistle, he claims for the ministerial office (1Th 5:12-13). There are two spirits which
have prevailed in the Christian ministry at different times and in different circumstances--the
spirit of the heirarch and the spirit of the religious demagogue. St. Pauls tone here shows that
he was too humble for the first, too full of gentle dignity for the second. (Bp. Wm. Alexander.)

Authoritative in Christ
He has no authority in himself, but he has in Christ. His own personality gives him none, but
his relation to his Master does. It is a distinct assertion of right to command, and an equally
distinct repudiation of any such right, except as derived from his union with Jesus. (A.
Maclaren, D. D.)

Ministerial boldness
Ministers may be bold in the execution of their office.
1. God commands it (Jer 1:17).
2. It is that which they themselves beg by earnest prayers at the hand of God (Act 4:29-30;
Eph 6:18-19).
3. The dignity of their office requires it (2Co 5:20).
4. Gods protection may encourage unto it (Jer 1:18).
5. It procures admiration even with the very enemies (Act 4:13). (W. Jones, D. D.)

The ministerial office is one of power and authority

1. If we consider the names that are given unto them, and the honourable titles whereby they
are called, we shall be moved to confess their calling to be accompanied with power
under Christ. If, then, the true ministers of Christ be fathers, shepherds, ambassadors,
and captains under Christ, the great Shepherd of the sheep, their office cannot be
without jurisdiction and authority over the people of God committed to their charge.
2. If we consider the fruits and effects that are ascribed in the Word to the ministers of the
Word, we shall see that their ministry is joined with authority. They are the means to
bring us to the knowledge of Christ, to the bosom of the Church, and to the kingdom of
heaven. Their office is to convert sinners and to save souls.
3. There is a cooperation of God and the ministers office together, and an admirable
 sympathy between them. If, then, God and the minister do work together, he may
lawfully enjoin men to do their duties.
Uses--
1. (1) It condemneth those that think the ministers proud and presumptuous, and accuse
them as saucy and malapert when they command us from the Lord as His ambassadors,
and arrest us for our sins as His sergeants. It is their duty not only to teach and
admonish, go exhort, and to comfort, but to convince and reprove, to threaten, and to
denounce judgments from God against the obstinate and impenitent.
(2) It reproveth those that account the ministers their vassals and slaves, whereas the
case of a pastor is not to be made an underling or a block for everyone to insult and
tread.
(3) The high excellency of this calling reproveth those that account the office too base
and low for them and for their children. Many there are that live by the gospel that
are ashamed to preach the gospel.
(4) If it be a calling of such dignity, it reproveth those that run before they be sent, and
wait not a lawful calling from God, that they may discharge it afterward with peace of
heart and comfort of conscience.
(5) It reproveth such as regard not the censures of the Church inflicted upon evil doers.
2. Seeing boldness to command under Christ belongeth to the office of minister, it teacheth
us and putteth us in mind of many good duties; as--
(1) To ask this gift of God, and crave of Him to endue us with the zeal of His glory and
other graces of His spirit, that we may speak the Word boldly, as we ought to speak.
(2) It teacheth the ministers not to lose their authority, and so to shame their calling,
and their Master that hath put them in their calling, bringing themselves and their
ministry under the subjection and slavery of others.
(3) It teacheth the ministers to take heed they abuse not their authority and turn it into
tyranny, but employ it unto edification, not to the destruction of the Church, or any
member thereof.
(4) It serveth for instruction of the people, that they despise not the ministry of the
Word, but alway be ready to hear it with reverence. For wheresoever there is
authority in the speaker there should be fear and reverence in the hearer. (W.
Attersoll.)

Wise ministerial exhortation

I. Observe, first, in the example of the apostle, THAT MINISTERS MUST DEAL IN THE MILDEST AND
GENTLEST MANNER THAT MAY BE WITH THEIR HEARERS, entreating, persuading, exhorting,
beseeching, even then when they may lawfully command.

II. Observe, further, in Pauls example, THAT SOMETIMES WE ARE TO YIELD OF OUR RIGHT,
neither always may we do those things which of themselves are lawful and indifferent. Here,
then, is condemned the tenacity and temerity of some in the use of that liberty which the Word
hath granted them in things indifferent. Their tenacity, that they hold their own stiffly, and will
not let go the least part of their right, though the glory of God and good of their brethren do
earnestly crave it at their hands. Their temerity, not only that they themselves rush venturously
upon all things that in themselves are lawful, not considering whether in regard of some
circumstances it may not be unlawful for them, what inconvenience may ensue, what hurt may
also arise to the gospel, but also censure and condemn others, who, kept back by Christian
wisdom and charity, dare not run with them to the same excessive use of their liberty. Let them
remember that Paul, in this place, having much liberty of commanding, yet chose rather to
entreat.

III. Observe, thirdly, what it is that will make a Christian abridge himself sometimes of the
use of his liberty; namely, the love of God and our brethren. For loves sake I rather beseech
thee. For this is reckoned among the properties of love by the apostle; that it seeketh not her
own, but His, whom it loveth. If Gods glory and the Churchs good be dear unto us, we will not
use our liberty to the full in those things which may hinder and hurt both. (D. Dyke, B. D.)

PHM 1:9
Yet for loves sake I rather beseech thee
A beautiful specimen of Christian humility and genuine pathos
I might be bold to command thee in Christs name, by which I am strong; but thou dost not
need any argument derived from my strength: and for loves sake I rather beseech thee by my
own weakness, by my years, and by my chains. Such language--the language of entreaty--best
befits me now in my prison and in my old age. (Bp. Chris. Wordsworth.)

The entreaty of love

Love naturally beseeches, and does not command. The harsh voice of command is simply the
imposition of anothers will, and it belongs to relationships in which the heart has no share. But
wherever love is the bond, grace is poured into the lips, and I order becomes I pray. So that
even where the outward form of authority is still kept, as in a parent to young children, there will
ever be some endearing word to swathe the harsh imperative in tenderness, like a sword blade
wrapped about with wool, lest it should wound. Love tends to obliterate the hard distinction of
superior and inferior, which finds its expression in laconic orders and silent obedience. It seeks
not for mere compliance with commands, but for oneness of will. Its entreaties are more
powerful than imperatives. The lightest wish breathed by loved lips is stronger than all stern
injunctions--often, alas I than all laws of duty. The heart is so tuned as only to vibrate to that one
tone. The rocking stones, which all the storms of winter may howl round and not move, can be
set swinging by a light touch. Una leads the lion in a silken leash. Love controls the wildest
nature. Authority is the weapon of a weak man, who is afraid of his own power to get himself
obeyed; or of a selfish one, who seeks for mechanical submission rather than for the fealty of
willing hearts. Love is the weapon of a strong man, who can cast aside the trappings of
superiority, and is never loftier than when he descends, nor more absolute than when he abjures
authority and appeals with love to love. (A. Maclaren, D. D.)

Gentle means of persuading men to be used rather than severe

I. Reasons.
1. We are bound to use those means and to take that course which is most forcible and
effectual. But to deal with love, and to handle our brethren kindly and meekly, is most
likely to prevail with most men. Therefore the apostle requireth that the Servant of God
must not strive, but must be gentle toward all men, apt to teach, suffering the evil,
instructing them with meekness that are contrary minded. There is no way so available
to bring evil men out of the dangers wherein they stand, who are, as it were, made
bondslaves to do the devils will, than to allure them by gentleness, to draw them by long
 suffering, and to overcome them by patience.
2. This course, well and duly observed, serveth to persuade them with whom we deal of our
love and tender affection towards them. For loving and friendly dealing argueth loving
and affectionate minds, and the ready way to bend and incline him unto that which is
good, and to turn him from that which is evil, when his persuasions are perceived to tend
to the profit and benefit of him whom we would persuade.
3. We are to imitate our Head and Master, Christ Jesus; He used not His authority and
power that was in Him; He dealt not roughly and severely with His enemies, but meekly
and mercifully, and most compassionately; lie was meek, and as a lamb before the
shearer.
II. USES.
1. We learn that mercy and compassion--yea, all tokens and testimonies of love--are to he
showed toward malefactors, even when justice is to be executed and punishment
inflicted.
2. Seeing we are to win men rather by gentleness and love, we must acknowledge that great
wisdom and discretion is required in the ministry, to divide the Word of God aright, and
to be able to apply himself to every degree and calling of men. When the people of God
went out to war, the Lord commanded them to offer conditions of peace to that city; if it
refuse to make peace, they should besiege it, smite it, and destroy it. So should we, when
we execute our office, first offer peace before we proclaim war; first allure by gentleness
before we thunder out judgments; first exhort before we threaten. In the material
building, all the stones that are to be fitted to the building are not of one nature; some
are soft and easy to be fitted and hammered; others more hard and of a flintier marble
disposition--they require sharp tools, strong blows, before they can be brought into form,
or be squared for that place which they are to hold. So it is with the lively stones of the
spiritual temple of God: some have soft hearts of flesh, and are of humble and contrite
spirits, like the bruised reed or the smoking flax; others have hearts hard as the adamant,
and cannot easily be brought to feel the strokes of the Word of God. These are not to be
dealt withal and handled alike, but after a divers manner. This is the counsel of the
apostle Jude, Have compassion of some in putting difference, and others save with fear,
pulling them out of the fire, and hate even that garment which is spotted by the flesh.
This serveth to reprove, first, such as use unseasonable lenity when godly severity is
required. Some diseases require sharp medicines. Secondly, it reproveth such as are too
sharp and vigorous against offenders, and forget all rules of charity toward them. True it
is, the pastors and ministers are to rebuke such as are fallen; but when they see sorrow
for sin, and repentance from dead works wrought in them, they should begin to raise
them up again and comfort them with the precious promises of the gospel, lest they
should be overwhelmed with despair and he swallowed up with over-much heaviness.
3. And, last of all, we learn for our obedience, that whensoever entreating, gentle, or loving
dealing is used to call men home to God and to themselves, it is their duty to yield
themselves and to embrace earnestly the mercies of God offered unto them. The sin of
contempt and contumacy is fearful, when the bountifulness of God is despised, His
mercies loathed, His patience and long suffering abused. If we will not hear when He
crieth to us, we shall cry also in the days of our misery, and He will not hear us in our
trouble, but mock at our affliction. (W. Attersoll.)

Love more effective than severity

One winter morning, as the Wind set out on his days work, he found the trees loaded with ice.
Every tiny twig was bending under an armour many times its weight. The little white lady
birches had drooped until their heads touched the ground. A great groan to be delivered went up
from all the trees. This will never do! cried the Wind; and straightway he went to work with all
his might. The branches of the giant elms swung and creaked. The brown, curled leaves still
clinging to the oaks were snatched away and went whirling through the air. There was a great
rustling in all the wood. But the ice did not move. Still harder the wind blew. And now whole
branches came crashing down, until they lay thick on the ground in their glittering winding
sheets. But still the ice did not move. At last the Spirit of the Woods came forth, frowning. Do
you call this helping? cried she. You are ruining my trees. To get rid of the ice, forsooth, you
are breaking off the boughs. Get you gone! The Wind retired to his cave, and was melancholy all
day. He had had a sincere desire to do good, but now he saw that he had only done harm. He
shuddered as he thought of the wrecks he had made in his untempered zeal. What is the use of
nay trying to do anything? he sighed. Many an eager soul has known such hours, when it had
thought to add its note of praise to the great chorus, and has only succeeded in making a
discord. The next morning the Sun knocked at the door of the cave, and cried, in genial tones,
Come on, friend! I want your help. The trees must be rid of their load. I will shine on them, and
then do you gently wave their branches and shake off the loosened ice. They went forth
together, and the Sun shone on the forest. An hour passed. The only visible result was here and
there a drop of water from the icy boughs. We shall never get through at this rate! panted the
Wind. Gently, friend, gently! All in good time! replied the Sun. The ice was a day and a night
in forming. Could you hope to get rid of it by one fierce gust? When I get higher in the sky, I can
strike the trees more directly with my beams. After another hour of silent shining, the Sun
whispered, Now, friend, with your wings! But not too violently. See, now, some pieces are
falling. Two or three hours of work like this, and our task is done. There is another piece loose.
So the Sun shone on, and the wind from time to time shook down the loosened pieces of ice, and
what did not rattle down dissolved in fast-flowing tears under the gentle yet burning eye of the
Sun. The birches gradually lifted their pliant forms. The Spirit of the Woods came out with her
blessing for the two workers. And that night the Wind returned to his cave humbled but joyous,
because he had found the more excellent way.
Paul the aged--
The aged Christian
We have--

I. In Pauls circumstances the occupations of the aged Christian.

1. He preaches and teaches.
2. He is full of care for distant Churches.
3. He is tenderly interested in individuals near him.

II. In Pauls recollections the memories of the aged Christian.

1. Trials.
2. Labours.
3. Graces.

III. In Pauls anticipations the hopes of the aged Christian.

1. Hope of renewed service on earth.
2. Hope of the victory of the truth on earth.
3. Hope of blessedness in heaven. (U. R. Thomas.)

Paul the aged

 We are accustomed to think of Paul the persecutor, the Christian, the missionary, the apostle,
the inspired scribe, the sufferer for Christ. Here another and unexpected epithet pictures him to
us as Paul the aged. The word is from his own pen. Perhaps now he is learning for the first
time that his days of mature vigour are past. Manifold labours, perils, trials, have broken him in
premature age.

I. PAUL WEARS OLD AGE AS A CROWN (see Pro 16:31). There is a pleasant story told of Frederick
the Great. At a parade of the guard in the Kings apartments at Berlin, Fredericks quick eye
picked out among the splendid crowd the brave old Ziethen, who, though turned eighty-five
years, had come to pay his duty to his monarch. Greeting the veteran with a cry of joy, the King
called for a chair. Objections were in vain. Sit down, good father, said the King. I will have it
so, or I must instantly leave the room. The old soldier yielded, and Frederick the Great
continued standing before him, the centre of the illustrious circle that had gathered around, and
so honoured the face of the old man. The aged Christian has his peculiar infirmities, but he
also has his peculiar joys. To the aged saint come the fullest revelations of God, the most
comfortable words of Christ, the sweetest visitations of the Spirit.

II. PAULS OLD AGE HAD ITS DUTIES AND LABOURS. He does not excuse himself from duty on the
ground of age. He will do what he can for Onesimus. He writes for him with a delicacy, a tact, a
tenderness, an urgency, such as he himself never surpassed. The aged Christian is still a unit in
the host of society, still kindred to some and neighbour and friend to others. And still, however
much may be lost, duty remains--duty to himself, to others, and in all to God. Life is lengthened
that it may labour for Christ. And is not the old the best workman? The young may attract more
attention, but it is the experienced hand that does the most and best.

III. PAUL USED HIS AGE AS A PLEA OF LOVE. Where we may command, it is wise to request. Love
wins love. Gentleness calls out gentleness.

IV. PAUL IS PAUL THE AGED NO MORE. He has escaped, through death, from all earthly
prisons, and is op pressed by old age no longer. He is with Christ, which is far better. (G. T.
Coster.)

Reverence due to old age

Old men are to be reverenced--
1. For their very age, because they draw nearest to the Ancient of Days (Lev 19:32).
2. For their wisdom.
3. For their experience.
4. For their piety (Pro 16:31). (W. Jones, D. D.)

The aged minister

I. Review his past history.

1. His character; and how, during this long period, he has conducted himself: what
reputation he has spent so many years in building up, and in what estimate he is now
held when grey hairs are upon him.
2. His labours. True, his toils are chiefly mental; but who knows not that, on this account,
they are the more exhausting and wearing?
 3. His usefulness. How many have been impressed by his example, enriched by his
beneficence, blessed by his prayers, and instructed by his principles.
4. His trials. Ah, you know a ministers joys far better than you know his sorrows. You see
his sails, but not his ballast. You follow him in his public walks of labour, but not in his
Gethsemane retreat, where he goes to pray and agonise alone. He calls you to share his
felicities, but he carries his perplexities and his griefs to his closet and his God. Look,
then, at the hoary man over whom the clouds of fifty years have rolled. How many
storms have burst upon that aged tree, tearing off its branches, stripping off its leaves,
and dismantling it in some cases, till little else but the mere trunk and a few boughs
remain of all that once umbrageous top. Still, however, the venerable trunk does remain,
and there is life in it to the last. How much of Divine power and faithfulness and grace we
associate with that sacred antique.
5. His temptations. A minister is the chief mark for Satans arrows.

II. Estimate his present claims.

1. He is entitled, if a holy and faithful man, and in proportion to his sanctity and fidelity, to
respect and veneration.
2. He is entitled to affection. It is not claimed for what he is in himself, but what he is to his
people as their friend and counsellor; in fact, the instrument of their salvation and the
promoter of their progressive sanctification.
3. He has a right to expect gratitude.
4. I next mention candour and forbearance as virtues which an aged minister is entitled to
expect, and of which, in some cases, by the gathering infirmities of declining years, he
will stand in need.
5. And has he not a claim upon your attendance upon his ministry? To desert him when he is
old is a poor reward for the more effective services of younger and stronger days.

III. ANTICIPATE HIS FUTURE DESTINY. Growth, decline, and death, are the law of all life on
earth, from which there is no exemption on behalf of the minister of the gospel. The weary, worn
out labourer goes to his rest and to his reward; goes to be associated with those who were his
hope and joy on earth, and now are to be his crown of rejoicing in the presence of Christ; goes to
meet his Maker, and hear Him say, Well done, good and faithful servant; enter thou into the joy
of the Lord. (J. A. James.)

A review of life and a glimpse of glory

This language--
1. Supposes childhood and the scenes of life already past.
2. Suggests a review of the events of individual life.
3. Reminds us of the infirmities which years witness.
4. Shows Paul to us as an old disciple--not only a man, but a new man, a man in Christ.
5. Contains a touching plea.
6. Suggests that the aged Christian has nearly finished his course. (J. S. Pearsall.)

The standard of age

He was, perhaps, sixty, perhaps a few years more. Labour, sorrow, the storms of ocean and the
fires of thought, possible sickliness--the sad and solemn maturity which is the portion upon
earth of men who believe intensely--had done their work. Roger Bacon wrote me senem at
fifty-two or fifty-three, and Sir Walter Scott at fifty-five calls himself sadly an old grey man and
aged. In truth, the standard by which old age is measured is pretty much subjective. At an age
about fifteen years earlier than that of St. Paul at this time, Chateaubriand writes, Deja je
nappartenais plus a ces matins qui se consolent eux-memes--je touchais a ces heures du soir qui
ont besoin detre consolees. A different periods of life we adopt a different standard. It was said
by Victor Hugo that forty is the old age of youth, and fifty the youth of old age. (Bp. Wm.
Alexander.)

Anxieties tell on age

Such a multitude of anxieties and endurances as are recounted in 2Co 11:23-30 must have told
upon him and exhausted his manly vigour. (M. F. Sadler, M. A.)

Christian old age

No more beautiful picture of the bright energy and freshness still possible to the old was ever
painted than may be gathered from the apostles unconscious sketch of himself. He delighted in
having fresh young life about him--Timothy, Titus, Mark, and others--boys in comparison with
himself, whom yet he admitted to close intimacy, as some old general might the youths of his
staff, warming his old age at the genial flame of their growing energies and unworn hopes. His
was a joyful old age, too, notwithstanding many burdens of anxiety and sorrow. We hear the
clear song of his gladness ringing through the epistle of joy--that to the Philippians--which, like
this, dates from his Roman captivity. A Christian old age should be joyful, and it only will be; for
the joys of the natural life burn low when the fuel that fed them is nearly exhausted, and
withered hands ave held in vain over the dying embers. But Christs joy remains, and a
Christian old age maybe like the polar midsummer days, when the sun shines till midnight, and
dips but for an imperceptible interval ere it rises for the unending day of heaven. Paul the aged
was full of interest in the things of the day--no mere praiser of time none by, but a strenuous
worker, cherishing a quick sympathy and an eager interest, which kept him young to the end.
And over his cheery, sympathetic, busy old age there is thrown the light of a great hope, which
kindles desire and onward looks in his dim eyes, and parts such a one as Paul the aged by a
whole universe from the old whose future is dark and their past dreary, whose hope is a
phantom and their memory a pang. (A. Maclaren, D. D.)

Now also a prisoner of Jesus Christ--

Duty enforced by personal consideration
He holds up his fettered wrist, and in effect says, Surely you will not refuse anything that you
can do to wrap a silken softness round the cold, hard iron, especially when you remember for
whose sake and by whose will I am bound with this chain. He thus brings personal motives to
reinforce duty which is binding from other and higher considerations. Christ does thus with His
servants. He does not simply hold up before us a cold law of duty, but warms it by introducing
our personal relation to Him as the main motive for keeping it. Apart from Him, morality can
only point to the tables of stone and say, There! that is what you ought to do. Do it, or face the
consequences. But Christ says, I have given Myself for you. My will is your law. Will you do it
for My sake? Instead of the chilling, statuesque ideal, as pure as marble and as cold, a Brother
stands before us with a heart that beats, a smile on His face, a hand outstretched to help; and
His word is, If ye love Me, keep My commandments. (A. Maclaren, D. D.)

PHM 1:10
 I beseech thee for my son Onesimus
Softened by the entreaty of a friend
This and the previous verse taken together seem to contain two references to the Roman law.
For the loves sake I rather beseech--being such an one as Paul, an old man, and, as it is, a
prisoner of Jesus Christ, I beseech thee for my son, Onesimus. We have here a twofold
reference--a plea for legal pardon, a hint at emancipation.
1. I beseech--I beseech thee--puts Paul in the position of a formal precator. The law gave the
Roman slave one real right. It relented with humane inconsistency upon one point, and
one only. For the slave in the Roman Empire the right of asylum did not exist. His only
conceivable resource was that he might, in his despair, fly to a friend of his master, not
for the purpose of concealment, but of intercession. The owner, who was absolute as far
as any formal tribunal was concerned, might be softened by the entreaties of the friend
who took upon himself the office of intercessor. The Roman jurisprudence formally
declared that the slave in fly ing to a friend of his proprietor with this intention did not
incur the enormous guilt of becoming fugitivus. St. Paul, indeed, was unable to appear
with Onesimus. But in the emphatic and repeated beseech, he seems to declare himself
the legal precator.
2. The hint at the emancipation is contained in the recognition of Onesimus by St. Paul as a
son of the various forms of manumissio justa, the adoptive stands in the first rank. With
the title of son, the rights of domestic and civil life flow in upon the slave, new born into
the common family of humanity. May there be a yet further allusion? St. Paul, indeed,
hopes to see Philemon again (Phm 1:22). Yet he may die. In these literally precativa
verba (I beseech, I beseech thee, Phm 1:9-10), in what may be his last will and
testament, he lays upon Philemon, as if his heir, the duty, not only of pardoning, but of
giving manumission to the penitent slave. (Bp. Wm. Alexander.)

The compassion of the gospel

I. HOW COMPASSIONATE THE GOSPEL MAKES A MAN TOWARD HIS SUFFERING FELLOW MEN.
Though the greatest man then alive--far greater than the Emperor of Rome himself--Paul,
illustrious in the estimation of all the angels, is trying to do good to a poor runaway slave, whom
the pagan Romans looked upon as a mere dog, the like of whom many a Roman master had
flogged to death, and then flung into the pond to feed the fish. He acts towards Onesimus as a
father; calls him his son converted in his bonds. Then notice the prudence and tact with which
Paul writes. When a prudent person wishes to convey a piece of painful news to another, he tries
to prepare the mind of the hearer for the tidings. For example, when the messenger conveyed to
Achilles the news of the death of his beloved friend Patroelus, he used a word which means both
to be dead and to be asleep. So if we wanted successfully to plead the cause of a son who had
grievously offended his father, we should keep out of sight as long as we could the faults of the
son, and mention all we could in his favour. So Paul acts in pleading the cause of Onesimus. In
order to induce Philemon to take back Onesimus, he first calls him his child; and of course
Philemon would respect any one Paul called by so tender a name. He then calls him his
convert; and of course Philemon would treat with affection any convert of Paul. He then speaks
of his conversion during his imprisonment; and then--last--comes his name, Onesimus.

II. HOW MYSTERIOUSLY GOD OFTEN WORKS IN THE CONVERSION OF SINFUL MEN. Onesimus was
probably born at Colosse, in Asia Minor. There he was in the service of Philemon, and, having
robbed his master, he travelled hundreds of miles to Rome, to hide himself from pursuit. Yet
there the Lord met him. Perhaps it was the result of the merest accident that he was induced to
enter Pauls humble abode. Perhaps he was in the deepest poverty, and meditated drowning
himself in the Tiber, when some Christian person saw him, pitied him, and induced him to listen
to that gospel he had often heard and slighted at Colosse. We lately heard of a young man who
robbed his master of 10, and from fear of detection escaped to India, The preaching of a
missionary was the means of his conversion, and, as soon as possible, he sent to his master
threefold the amount stolen, with a full and contrite confession of his guilt.

III. THE AFFLICTIONS OF GODS SERVANTS NEED BE NO BARRIER TO THEIR SPIRITUAL USEFULNESS.
Paul was a prisoner in Rome when the conversion of Onesimus took place. Martin Luther was
called to endure a long and dreary confinement, but during it he produced his marvellous
translation of the Bible. Richard Baxter wrote some of his most beautiful works in prison, or at
seasons of bodily affliction; and if John Bunyan had not been in Bedford jail, most likely the
Pilgrims Progress would never have been written. Persecutors have tried to trample under
foot the piety of the people of God, but, like the aromatic herb, the more it was pressed, the more
sweet odours it sent forth. If we have the will we have the power to serve God and benefit our
fellow creatures. In health, in sickness, in death, we can alike glorify God and honour Christ.

IV. A FAINT EMBLEM OF THE COMPASSION OF CHRIST FOR HUMAN SOULS. Says Martin Luther,
To my way of thinking, we are all like poor Onesimus, and Christ has come down from heaven
to restore us to our Divine Friend and Father. (Homilist.)

Brotherly regard in the Church

I. We learn from this love appearing in the apostle that the basest person in the Church, truly
converted and brought unto Christ, should not be condemned, but most lovingly, tenderly, and
brotherly regarded. The least and lowest member that belongeth to God ought not to be rejected
and debased, but highly for Christs sake to be honoured and respected. Reasons:
1. Those that are least esteemed, and are of lowest condition, were bought with as great and
high a price as any others.
2. There is no respect of persons with God.
3. They shall receive with others the same recompense of reward.
Uses:
1. Seeing we are bound to love the lowest in the Church that belong to Christ, we learn that
our affections must be carried most earnestly, and in the greatest measure to those that
have the greatest measure of heavenly graces, not regarding riches, or kindred, or
outward respects before the other.
2. Seeing every member of Christ must be much esteemed, be he never so mean, it teacheth
us not to have the religion of God and the faith of Christ in acceptation of persons.
3. This giveth comfort and contentment to the meanest and smallest of Gods saints, and
putteth them in remembrance not to be discomforted and out of heart for their mean
calling or for their low estate, for they are nothing the less regarded of God, or to be
esteemed of His Church.

II. We learn from this name given unto Onesimus converted to the faith that there ought to
be the same affection between the pastor and the people, which is between the Father and the
Son. Uses:--
1. Seeing the minister and people ought to love as father and son, it teacheth both of them to
cut off all occasions of discord and division and to nourish love and mutual concord one
 with another. It may be many occasions may arise, which if by wisdom they be not
smothered and suppressed in the beginning, they are as little sparks that quickly break
out into a flame, and the flame suffered to continue consumeth all things that are near
unto it. We must show ourselves ready to bring water to quench this fire. It is a deceitful
snare, and wonderful subtilty of Satan to cast matters of dissension between the minister
and people that so though the Word be among them, yet that it may by that means be
with less fruit and profit with them.
2. These most loving titles applied to the minister and people show the duties required of
pastors toward their charge, and teach them to love them as their children, to tender
their good, to exhort them to lay up for themselves spiritual riches. Great is the love of
parents towards their children., If the child be sick or wayward, they do not cast him out
of doors or withdraw their affection from him. Hence it is that Christ when He saw the
people scattered abroad, and dispersed here and there as sheep without a Shepherd, He
had compassion upon them, and showed great love toward them. We see how Christ
applieth this to the conscience of Peter, and willeth him to try his love toward Him by
feeding His sheep and lambs, thereby assuring him that if he persuaded himself to love
Christ Jesus, and yet was not careful to teach His people, he deceived himself and lied to
the Holy Ghost, who would find him out in his sin. Seeing the minister and people ought
to be as father and son, this showeth the duty of the people that are under their ministry
that they regard their ministers as their parents, honouring them, yielding them due
recompense, esteeming them as workers together with God, to beget them to Christ, to
turn them to salvation. Of our parents we have received only to be, of our ministers we
have received to be well. Of our parents we have taken our first birth, of our ministers we
have obtained our second birth. Of our parents we have been brought into the world by
generation, of our ministers we have been brought into the Church by regeneration. Our
first begetting was to death, our second or new life is to life and salvation. By the first
birth we are heirs of wrath, by the second we are made the sons of God. (W. Attersoll.)

Onesimus
1. The love which St. Paul felt towards his convert, the yearning desire with which he longed
for his good. He overlooked all distinc tions of rank; all that was swallowed up by a
deeper bond of sympathy, namely, that St. Paul had been the means of bringing him out
of darkness, and of teaching him the gospel of Christ Jesus. I believe there is no union
more lasting and true than the spiritual union which exists between those who have done
and those who have received good. It is what every clergyman longs for, that he may
know that his ministrations have been a blessing to those among whom he ministers. No
encouragement, no praise, will compare for a moment with the joy of feeling that he has
souls for his hire. No grief is so heavy as the fear of an unblessed ministry, of souls not
drawn towards himself, because not drawn by him to Christ Jesus.
2. St. Paul quite foresaw that it might be hard for Philemon to receive back his slave in a
forgiving spirit, and to look on him as a brother through faith in Christ, and as an equal
in the sight of God. And is not that same difficulty of daily occurrence among us? People
always like to keep up the notion of their own superiority over others that they are above,
and others below them. And we stand on our rights, and we resent an injury, and we
remember a wrong that has been done us, and we should be as likely as Philemon was to
speak in disparagement of the change which is said to be wrought in any one who once
has done us harm. And here comes up the evidence of a truly Christian spirit. To forgive
those who have injured us; to care not for our own, but for anothers wealth; to do to
others as we would be done by; to think no evil, to bear no malice, to rejoice in any ones
conversion to Christ; here are the signs of a heart renewed and sanctified by the grace of
 the Holy Ghost.
3. The words of St. Paul may remind us how careful we ought to be, how much of pains and
thought we ought to take about those who are closely connected with us in the affairs of
our daily life. Just think of the relations which should exist between masters and
servants, between employers and employed. As a matter of fact, how little there is for the
most part of mutual interest in each others welfare beyond the mere giving and receiving
of wages, and the good-natured liking which may exist between the one and the other.
How seldom the matter is looked on from a Christian point of view. How seldom the
master cares for more than to prevent dishonesty and vice, and to avoid scandal in his
house, Is he really anxious about the spiritual welfare of his dependents? Or take the
opposite side. For those who go out to service, how little thought is given to any part of
the engagement beyond the amount of wages, or the lightness of the work, or the
pleasantness of the place. Whether the household be one where God is really served is a
less common question. Everything seems to be remembered but the one chief thing of
all, the care of the soul. And the same thought may be applied to other relations of life, to
parents and children, to acquaintances and neighbours and friends. God allows us to
have such relations one to another, but God requires that He should stand first in
everything. We cannot be serving God in sincerity and truth; we cannot be fulfilling the
charge which God has committed to us, unless we be anxious for others as well as for
ourselves, unless we would depart with them from evil, and increase with them in good.
And when we heartily desire and pray that others, as well as ourselves, may have Gods
highest blessing, we shall find how wonderfully the Lord answers that wish. How strange
that the running away of Onesimus from his master should have led to his conversion,
and so to his return. But not one whit more strange than are the great results which have
come to us all from what seemed the smallest and most unimportant events. A word will
change the current of a mans life, will lead to the awakening of conscience, to the
searching for and finding salvation. (H. R. Nevill.)

The courtesy of the gospel

I. THE GENTLE COURTESY OF THE APOSTLE. No Christian ought to be rude or harsh. This letter
is a model of true politeness--a charming and masterly example of Christian love.

II. THE ELECTING LOVE OF GOD. Philemon was a Christian; a Christian minister too; yet the
heart of Onesimus, his servant, remains hardened. No doubt his master had given him up. But
the Lord had not. The Lord willed not that he should perish.

III. THE POWER OF THE GOSPEL. The Holy Ghost brought it home with power to the heart of
Onesimus. He saw the evil of sin, the love of Jesus, the worth of his soul.

IV. THE VALUE OF A CHRISTIAN SERVANT (Phm 1:11). Now Onesimus is really a changed man,
he will be profitable to Philemon. A truly Christian servant will serve his earthly master well,
because he serves a Master in heaven. He will work with a good conscience, and prove himself
faithful and true.

V. THE GROUND ON WHICH ST. PAUL URGES HIS REQUEST (Phm 1:19). Those who are Gods
instruments in bringing others to Jesus ought to get gratitude from their spiritual children.
Strange to say, this is almost rare. We warmly thank friends who help us in regard to this world,
while spiritual blessings are too often forgotten. (F. Harper, M. A.)
Spiritual children
Calvins three children all died in infancy. Of the last he wrote to a friend: The Lord gave me
another son, and the Lord hath taken him away; but have I not thousands of children in the faith
of Christ? (J. F. B. Tinling, B. A.)

The afterlife of Onesimus

Ignatius mentions an Onesimus as Bishop of Ephesus at the time of his journey to his
martyrdom at Rome, and though we must allow an interval of forty-four years between that time
and the date of this Epistle, it is at least possible that the converted slave may have risen to that
high position. It is suggestive that Ignatius speaks of him in the highest terms as a man of
inexpressible love, and exhorts all the members of the church to love and honour him, and
that he reproduces St. Pauls allusion to the meaning of his name. May I, he says, after naming
Onesimus, have joy or profit of you, if indeed I be worthy of it. Another Onesimus appears half
a century later, as writing to Melito, bishop of Sardis, to urge on him the compilation of a
volume of extracts from the Scriptures; and it may, perhaps, be inferred from its occurrence
there and elsewhere, in the regions of Asia Minor, that the memory of the Colossian slave had
invested the name with a special popularity. (Dean Plumptre.)

Whom I have begotten in my bonds--

Spiritual parentage better than natural
St. Paul, then, was Onesimuss father--not natural but spiritual; and we are more beholden to
our spiritual than to our natural fathers.
1. They beget us of a woman; these of the Church which is the spouse of Christ.
2. They beget us of mortal seed, therefore we die; these of the immortal seed of the Word of
God, whereby we live forever.
3. They beget us to a temporal life; these to an eternal.
4. They to the miseries of the world; these to the joys of the world to come. Therefore let us
love them, let us have them in singular love for their works sake. As Alexander professed
he was more beholden to Aristotle than Philip; the one gave him esse, being, the other
bene esse, his well-being. Yet this is little considered of. (W. Jones, D. D.)

Eager for usefulness

I. THAT MINISTERS MAY LOVE THEIR SONS WITH AN UNEQUAL LOVE, THEY MAY LOVE SOME MORE
THAN OTHERS, as Christ did John above the rest of the disciples; namely, those in whom they
behold a more lively image of Christ, and in the begetting of whom they had greater experience
of Gods power and mercy than in others.

II. THAT THE SPIRIT OF GOD AND THE WORD OF GOD IS NOT BOUND TOGETHER WITH THE BODIES
OF THE MINISTERS, for both these, namely, the Spirit and Word of God, were now effectual in the
prison for Onesimuss conver sion. The adversaries then must not think that the restraining of
the ministers and of the gospel will prove one work. The Earl of Derbys accusation in the
Parliament House against M. Bradford was that he did more hurt (so he spake, calling good evil)
by letters and conferences in prison than ever he did when he was abroad by preaching.

III. PAUL SAYING THAT HE BEGOT HIM IN HIS BONDS, hence it is easy to gather that after, by
speech had to and fro with him in the prison, he understood in what case he was, he presently
wrought upon him, to bring him to a sight of his sin, and so to a godly sorrow for it. By which
example ministers must learn that it is their duty, not only in their public meetings to seek
mens conversion by their general preaching to all, but if at any time, by Gods providence, they
shall light upon any whom they see miserably to stray out of the ways of God, though it be in
private places and companies, as Philip and the Eunuch in journeying, they are by all means
possible, no just cause detaining them, to endeavour the conversion even of such, and to do the
part of a good Samaritan towards them, whom they find so dangerously wounded by Satan.

IV. But as all ministers are greedily to catch those occasions which God offers for furthering
the salvation of their brethren, so ESPECIALLY THOSE WHO, BEING IMPRISONED, ARE RESTRAINED
FROM THEIR PUBLIC PREACHING, that so by this means the want of their public sermons may in
some measure be supplied. Now, how goodly a thing it is for ministers, even then when they are
poorest, to make others rich (2Co 6:10), and when they are bound and captive, to make others
free! (D. Dyke, B. D.)

Preaching in chains
The following incident is related by one of the leading Christians of Russia:--One of our
converts was wrongfully accused of blasphemy for breaking his images. He was sentenced to
transportation to Siberia. This involved trudging on foot one thousand miles in chains through
the snow. A fellow convert went to see him depart, and to cheer him up as he left his friends and
home behind. To his astonishment he found the prisoner full of peace and joy. Thank God, said
the exiled one, for the privilege of preaching Christ in chains to my fellow prisoners? A nobler
example of Christian fortitude than this it would be difficult to find in any religious movement.
The effect of persecution generally has been to spread the gospel, and it appears that Russia will
be no exception.

PHM 1:11
Now profitable to thee and to me
A new leaf turned over
The apostle has had but short experience of his convert, but he is quite sure that he is a
Christian; and, that being the case, he is as sure that all the bad, black past is buried, and that
the new leaf now turned over will be covered with fair writing, not in the least like the blots that
were on the former page, and have now been dissolved from off it by the touch of Christs blood.
It is a typical instance of the miracles which the gospel wrought as everyday events in its
transforming career. Christianity knows nothing of hopeless cases. It professes its ability to take
the most crooked stick and bring it straight, to flash a new power into the blackest carbon, which
will turn it into a diamond. Every duty will be done better by a man if he have the love and grace
of Jesus Christ in his heart. New motives are brought into play, new powers are given, new
standards of duty are set up. The small tasks become great, and the unwelcome sweet, and the
difficult easy, when done for and by Christ. (A. Maclaren, D. D.)

Self-profitableness
St. Paul does not commend Onesimus for being profitable to himself, but to him and
Philemon. He that is not good for himself is good for nobody: there our goodness must begin,
but it must not stay there; do good to all, so be profitable to all. (W. Jones, D. D.)
The hurtful made profitable by conversion
Philemon might object, I have found him hurtful; why, then, should I receive into my house
as a member of my family that servant which will cause more harm than bring profit? I have had
experience of the damage that he hath done me; what homage he will do me I know not. To this
the apostle maketh a double answer--first, by granting, then by correcting that which he hath
granted, and both ways by comparing the time past with the time present--the time before he
embraced religion with the time of his conversion; as if he should say: True it is, and I grant he
was once unprofitable to thee, for while he was unfaithful to God he could do no faithful service
unto thee; but why dost thou urge the time of his ignorance? And why dost thou consider so
much what he bath been? For now he has become a new man; he has tasted of the true religion;
he hath learned to know God, to know himself, to know thee, and to know me--to know God, his
merciful Creator; to know himself, a wretched sinner; to know thee, his loving master; to know
me, his spiritual father; whereas in former times he was ignorant of all these. As he regarded not
to know God, so he could not regard thy good, but now thou shalt receive a new Onesimus, a
new servant, a new man, the same in substance, but renewed in quality, and altered from the
crown of the head to the sole of the foot. He was not before so profitable, but now thou shalt find
him as profitable unto thee as I have found him both diligent and dutiful unto me in my bonds
and imprisonment. (W. Attersoll.)

Altered by conversion
Before he was Onesimus in name, now he is so indeed; before he held the title, now he hath
the truth; before thou sawest the shadow, now thou shalt see the substance; thou hast had
experience of his unprofitableness, now shalt thou have the benefit of the profit that he bringeth
with him; being made a new creature in Christ Jesus. We learn from hence that Christian faith
or religion of a man unprofitable maketh him profitable, and of one unfit maketh him fit to every
good work. The conversion of men to the true faith worketh the greatest change and alteration
that can be, and maketh them good, profitable, and helpful unto others that have been before
unjust, injurious, cruel, and hurtful. (W. Attersoll.)

Conversion of heart produces alteration in the life

Where is a right conversion of the heart there is also a true alteration of the life, and where
there is an embracing of the true Christian religion there is a change of our conversation.

I. THE REASONS OF THIS DOCTRINE ARE EVIDENT, and shine as clearly as the sun at noonday.
1. If we consider our natural estate and condition, what we were before our conversion, we
shall easily be brought to acknowledge both where and what and whence the change is;
for naturally we hate the truth and the professors of the truth.
2. When men are truly converted they will make conscience of hurting; they will abstain
from wrongs and injuries; they will be ready to do good to others, to profit others, to
walk in all the duties of their callings, and to keep a good conscience toward God and
man.
3. True conversion worketh in us the love of God and men, and so maketh us fruitful in all
good works; it suffereth us not to be barren and unfruitful, and it subdueth the rage and
corruption of our sinful nature.

II. Now let us come to the consideration of the uses, and to the application of the doctrine to
ourselves.
1. We see hereby that they are greatly deceived that think true godliness to be unprofitable,
and no gain at all to return to the practiser of it. Great is the benefit of true religion, and
 much is the profit of our conversion. When once we are truly converted we have gotten
Christ; He has become ours; we have Him dwelling in us--Him, I say, in whom dwelleth
the fulness of the Godhead bodily, who is the Head of the Church, whom to know is
eternal life. By Him our bondage is turned into freedom, our beggary into riches, our
thraldom into liberty, our death into life. Who is it, then, can be so simple or ignorant to
affirm that profession to be without gain and profit that bringeth Christ Jesus with it, in
whom all treasures are hid and had?
2. Seeing Christian religion, planted in the heart of a man, maketh him good and helpful to
others, who before was unjust and unprofitable, let everyone prove his effectual calling
and true conversion by earnest seeking after the good of others, and by a careful
abstaining from hurting, troubling, and wronging of others. It is to be chosen as a better
thing to suffer than to offer wrong, to receive than to require, to take than to give.
3. Seeing it is the turning of us to God that turneth us to the good of men, it serveth as a
notable direction unto us, to teach us that whosoever desireth that such as belong unto
him should be profitable and faithful unto him, let him labour to plant godliness in their
hearts and to sow the seeds of eternal life in their minds. (W. Attersoll.)

Religion makes us profitable

To render us profitable is the design of religion, and it is easy to see that it must be the effect
of it. Religion is social and diffusive. According to our Saviours language the possessors of
Divine grace are the salt of the earth to keep it from corruption. They are the lights of the world
to keep it from darkness; and this light is not to be concealed under a bushel, but to be fixed
on a candlestick, that it may give light to all that are in the house. The blessings they enjoy
they are to communicate. Divine grace never leaves us as it finds, us. It produces a change the
most wonderful and glorious and beneficial. Divine grace destroys those vices by which we are
injurious to others. For the best charity I can exercise towards my fellow creatures, says a good
man, is to leave off sinning myself. Every company and neighbourhood is the better for us: we
are as a dew from the Lord. And thus the promise is fulfilled in every child of Abraham by
faith: I will bless thee, and thou shalt be blessing. Finally, we remark that our being useful
does not depend upon our abilities and station. See Onesimus, a slave, profitable even to such
men as Philemon and Paul--profitable to thee and me. It is with the community as it is with
the body (1Co 12:14-21). Thus we behold, in the world and in the Church, difference of rank, of
office, of talents; but there is a connection between the whole, and a dependence arising from it.
And from this none are exempted; even the king is served by the labour of the field. Every
man, whatever be his condition and circumstances, is of some importance in society, and we
should labour to impress our minds with this reflection, especially in three cases. Let us
remember it when we are in danger of pride and disdain with regard to any of our fellow
creatures. Perhaps he is more necessary to you than you are to him. Let us remember it when
discouraged from exertion. He that is not faithful in little has no reason to believe that he
would be faithful in much. We should also remember it when we are tempted to do good in
unlawful ways. What I mean is this: some suppose that they can only be useful in such a
particular station or office, and hence they are ready to leave their present condition to rush into
it. But, says the apostle, Let every man abide in the calling in which he is called of God. Things
are so constituted that if any man wishes to do good he may do it in the circumstances in which
he is placed; he has some influence. Let us conclude with two reflections. First, if religion
renders people, in all situations, valuable and useful, how deserving is it of encouragement! Let,
therefore, all unite to promote it. Secondly, if religion be profitable to others, it is much more so
to ourselves. It sanctifies all our mercies. It sweetens all our trials. It teaches us in whatever
state we are therewith to be content. (W. Jay.)
Manhood raised
Being supplied with religious principle and animated with ennobling motives, his life will be
pervaded by a new and improved spirit. The man was raised. His service will rise with him. Paul
had found it so. (A. H. Drysdale, M. A.)

PHM 1:12
Whom I have sent again
Christianity and slavery
Not many years ago the conscience of England was stirred because the Government of the day
sent out a circular instructing captains of men-of-war, on the decks of which fugitive slaves
sought asylum, to restore them to their owners. Here an apostle does the same thing--seems
to side with the oppressor, and to drive the oppressed from the sole refuge left him, the horns of
the very altars. More extraordinary still, here is the fugitive voluntarily going back, travelling all
the weary way from Rome to Colosse in order to put his neck once more beneath the yoke. Both
men were acting from Christian motives, and thought they were doing a piece of plain Christian
duty. Then does Christianity sanction slavery? Certainly not; its principles cut it up by the roots.
Historically it is true that as Christianity has grown slavery has withered. But the New
Testament never directly condemns it, and by regulating the conduct of Christian masters, and
recognising the obligations of Christian slaves, seems to contemplate its continuance, and to be
deaf to the sighing of the captives. This attitude was probably not a piece of policy or a matter of
calculated wisdom on the part of the apostle. He no doubt saw that the gospel brought a great
unity in which all distinctions were merged, and rejoiced in thinking that in Christ Jesus there
is neither bond nor free; but whether he expected the distinction ever to disappear from actual
life is less certain. The attitude of the New Testament to slavery is the same as to other
unchristian institutions. It brings the leaven and lets it work. That attitude is determined by
three great principles. First, the message of Christianity is primarily to individuals, and only
secondarily to society. It leaves the units whom it has influenced to influence the mass. Second,
it acts on spiritual and moral sentiment, and only afterwards, and consequently on deeds or
institutions. Third, it hates violence, and trusts wholly to enlightened conscience. So it meddles
directly with no political or social arrangements, but lays down principles which will profoundly
affect these, and leaves them to soak into the general mind. If an evil needs force for its removal,
it is not ready for removal. If it has to be pulled up by violence, a bit of the root will certainly be
left, and will grow again. The only true way is by slow degrees to create a state of feeling which
shall instinctively abhor and cast off the evil. There will be no hubbub and no waste, and the
thing once done will be done forever. So has it been with slavery; so will it be with war, and
intemperance, and impurity, and the miserable anomalies of our present civilisation. Coming
centuries will look back on the obtuseness of the moral perceptions of nineteenth-century
Christians in regard to matters of Christian duty which, hidden from us, are sun clear to them,
with the same half-amused, half-tragic wonder with which we look back to Jamaica planters or
South Carolina rice growers who defended slavery as a missionary institution, and saw no
contradiction between their religion and their practice. (A. Maclaren, D. D.)

Thou therefore receive him--

Forgiveness

I. The duty of forgiveness.

1. An imperative gospel demand (Mat 6:15; Mat 18:21-22; Mar 11:25; Luk 6:36; Luk 17:4;
 Eph 4:32; Col 3:13; Jam 2:13). To fail in this is to seek judgment for ourselves.
2. Culture essential to its discharge. This virtue results from experience, trial, exercise. More
natural for men to consider themselves ingenious as they are able to detect an injury, and
manly as they promptly and energetically resent it. The vengeful spirit among the earliest
revelations of childhood. A Child hurts himself in his efforts to walk; incipient revenge
on table or chair. Parents often show how little they apprehend the virtue of forgiveness.
The spirit of retaliation lives long within us. Revenge is sweet has become a hideous
proverb. Louis XII said: Nothing smells so sweet as the dead body of an enemy. We are
supposed to have got beyond that. Yet what is the measure of grace within us?
3. Christian faith is equal to the demand. Intimate fellowship with Christ will transform by
the renewing of the mind. Learn of Me, says Jesus; and He that doeth His will shall
know (Col 3:12-16).

II. THE PRAYER FOR FORGIVENESS. A model for imitation, whether God or man be approached.
Contains--
1. Humble confession. Apostle, for Onesimus, assumes becoming attitude of an offender. But
deals more tenderly with the offence than the guilty one himself could do. Apostle shows
the part of the wrong-doer as well as of the wronged. On the one hand acknowledgment,
which is a manly because a severe duty, as first steps towards moral elevation; on the
other pardon, complete and absolute, as proof of sympathy with Christ, and in imitation
of His example. Intention of Epistle missed if both obligations be not recognised. Only by
confession can it be known that pardon is desired or deserved. Honest avowal to one who
knows the Lord will--
(1) Insure success of suit. The spirit that would reprove will be disarmed.
(2) Restrain from future error. Memory of struggle to tell of sin and shame will
strengthen in seasons of weakness and peril.
2. Implicit expectation (Phm 1:21). The whole spirit of the gospel warrants the expectation
that wrong frankly confessed will, by him who is subject to the gospel, be freely forgiven.
Vindictiveness alien to kingdom of Christ, as darkness to light. Christianity Gods own
protest against revenge.

III. THE LAW OF FORGIVENESS. The special instance of generous love solicited by apostle was
claimed--
1. On the ground of friendship. A true fellowship gives right of mediation.
2. On the stronger ground of Christian relationship. Friendship had sprung from highest
and holiest source, and was thereby intensified and glorified. Still more, Paul was the
agent in Philemons salvation.
3. On the strongest ground of Christs will. In the Lord, In Christ Jesus, appear
throughout.

IV. The policy of forgiveness.

1. Each needs it himself. Who is he that doeth good, and sinneth not? Our necessity of
Divine forbearance prohibits resentment.
2. Our wrong is against God. Customary to measure guilt by the rank of the person injured.
Consequences of insolence and wrong not so serious when offered to a private person as
when committed against a magistrate. Penalty greater still when the sin is against king.
Act may be the same, but punishment gauged by dignity of offended person. How great
the grace we claim when we pray forgive!
 3. Aggravations of sin increase our need. Careful in reference to men, while unrestrained
before God, whom we cannot see. These we fear, Him despise! His love despised, His
Word, Son, Spirit. As, therefore, forgiveness is desired, forgive. (A. W. Johnson.)

The sinners Substitute

I. Generous conduct of the apostle--he pleads for a fugitive.

II. Interesting parallel to this example--our salvation by Christ.

III. Practical remarks.

1. How abundant is the comfort against sin provided for believers in Christ.
2. How much it concerns every soul to be a partaker of Christs mercy.
3. How binding is the example of Paul, and the greater example of Christ, upon the Church,
to welcome penitents of every class. (Biblical Museum.)

Forgiveness--connection between forgiveness and readiness to forgive

1. Forgiveness makes us ready to forgive.
2. Readiness to forgive inspires us with courage to seek forgiveness.
3. The spirit of forgiveness ever joins the two more closely together. (J. P. Lange.)

He who cannot forgive man cannot find forgiveness with God

1. Because he will not believe in forgiving love.
2. Because he will not act upon its directions. (J. P. Lange.)

In what sense is it true that he who forgives shall be forgiven?

1. His forgiving is not the ground, but the evidence of his forgiveness.
2. His forgiving is an evidence that the forgiveness of God preserves him.
3. His forgiving shows the truth of his testimony, that there is forgiveness. (J. P. Lange.)

The duty of reconciliation

There must be a reconciliation between Christians: all offences must be buried (Col 3:12).
1. God offers reconciliation to us; and shall we be so hard-hearted as not to be reconciled one
to another?
2. All we do is abominable in the sight of God without it (Mat 5:23-24). God should be first
served, yet He will have His own service to stay till thou be reconciled to thy brother.
3. We can have no assurance of our reconciliation to God without it (Mat 18:35).
4. We have no certainty of our lives. This night may our souls be taken from us. Jovinian the
emperor supped plentifully, and went to bed merrily, yet was taken up dead in the
morning; and if death take us before we take another by the hand, as a token of hearty
reconciliation, what shall become of us? (Eph 4:26). Johannes Eleemosynarius,
Archbishop of Alexandria, being angry in the day with Nicetus, a senator, towards night
sends this message to him: My honourable brother, the sun is setting; let there be a
setting of our anger, too. If we do it not within the compass of a day and night, yet let us
do it within the compass of our lives; let not our anger be like the fire of the temple, that
 went not out day nor night. Let our anger be the sting of a bee, that is soon gone; not the
sting of a serpent, that tarries long, and sometimes proves fatal. (W. Jones, D. D.)

Forgiveness
Count Enzenberg, who was formerly Resident Minister of Hesse in Paris, has in his album of
autographs three entries on the subject of forgiveness. M. Guizot has written: In the course of
my long life I have learnt two wise rules: the first to forgive much, the second never to forget.
M. Thiers follows this with: A little of forgetfulness would not injure the sincerity of the
forgiveness. Below these Prince Bismarck penned the striking words: I have learnt in my life to
forget much, and to make myself much forgiven.
Forgiveness of others
He that cannot forgive others breaks the bridge over which he must pass himself; for every
man has need to be forgiven. (Lord Herbert.)

Reconciliation of brothers
The reconciliation of two brothers, gentlemen of position in Liverpool, was effected by the late
Rev. Dr. McNeile as follows:--Although, on account of an unhappy feud which was publicly
known, they scarcely recognised each other, yet they both attended Dr. McNeiles church. He
therefore preached on one Communion Sunday on the duty of brotherly reconciliation, taking
his text from Mat 5:23-24. The blessed effect upon the alienated brothers was simultaneous.
They remained as if by consent to communicate, and as they advanced from their respective
pews towards the Communion table the pastor motioned them into juxtaposition at the rails,
and as they knelt side by side he, in silent but expressive action, joined their hands together in
the mutual grasp of restored fraternal affection, continuing till they sealed their reconciliation
over the memorials of their Lords dying love. Their widowed mother rejoiced as only a fond
Christian mother could over the reunion of her children.
Mine own bowels--
Pauls affection for Onesimus
Of course mine own bowels is simply the Hebrew way of saying mine own heart. We think
the one phrase graceful and sentimental, and the other coarse. A Jew did not think so, and it
might be difficult to say why he should. It is a mere question of difference in localising certain
emotions. Onesimus was a piece of Pauls very heart, part of himself; the unprofitable slave had
wound himself round his affections, and become so dear that to part with him was like cutting
his heart out of his bosom. Perhaps some of the virtues, which the servile condition helps to
develop in undue proportion, such as docility, light heartedness, serviceableness, had made him
a soothing and helpful companion. What a plea that would be with one who loved Paul as well as
Philemon did! (A. Maclaren, D. D.)

Christian love for converts

We learn from hence that the love which Christians ought to bear to all the saints, especially to
those whom they have been the means to convert, ought to be entire, hearty, earnest, most
faithful, and most fervent. It is our duty to love all men, more especially the saints, but most
especially such as have been gained to the faith by us. The reasons that may be rendered to
uphold this doctrine are many and infallible.
1. For, first, there is great labour employed, long time spent, many means used, and
continual care bestowed to convert a soul to God. It is no idle work; it is not brought to
pass without much ado.
2. Secondly, by testifying of our love and showing forth the fruits thereof we gather great
 assurance that we are of the company of the faithful, of the communion of saints, and of
the society of them that belong to the truth, when we love unfeignedly those that are of
the truth.
3. Lastly, it is the sum of the whole law, and a token and testimony that we make conscience
to walk in the ways and commandments of God.
Uses:
1. This, then, being a virtue so necessary that everyone which belongeth to the Lord Jesus
Christ must yield their obedience, even to love the brethren, and show himself a true
Christian by showing charity to his neighbour, let us consider the nature and properties
of this love, that we may have right and true use of this doctrine.
(1) First, therefore, let us know what brotherly love is. It is a work of Gods Spirit,
whereby a man is moved to affect his brother for Gods sake, and to show forth the
fruits of this affection.
(2) Secondly, we are to consider the property of this love, how it is to be performed; for,
as we have seen the parties who are to be loved, even all, so we must mark the
manner how they are to be loved--that is, fervently and earnestly.
(3) Thirdly, we must know the form and manner how we are to love our brethren; to wit,
even as ourselves.
2. Seeing this is the love that must be found in us towards the saints, it serveth to meet with
many enormities, and to reprove many sins that reign in the world, and are as the
forerunners of the full and final ruin thereof.
(1) Our love to others is a cold love; frozen, without heat; dead, without life; barren,
without fruit; such as our Saviour speaketh of in the gospel: Because iniquity shall
be increased, the love of many shall be cold. But our love is hot toward ourselves; we
have abundance of self-love, which overfloweth in us, and overcometh true love. This
is almost, or for the most part the only love that remaineth in the world in these days,
which is the corruption, nay, the bane and poison of true love.
(2) As we see self-love checked and controlled, so they are condemned that place
brotherly love in fair words and gentle speeches (and yet many fail in these, and
cannot afford them, as if every word of the mouth were worth gold), whereas in such
is no sound religion, but a vizor only of holiness. True love must be shown in the
fruits, in sustaining, helping, pitying, and relieving those that crave our release and
are in necessity.
(3) It reproveth such as give themselves to fraud and deceit, to cruelty and oppression,
to subtlety and circumventing their brethren, to lying and using false weights and
measures; for if this should be the rule of our love, that it ought to be fervent, we
should examine our own hearts whether we would have another man to deceive and
oppress us by forgery and falsehood.
3. Seeing all are to be loved, but especially such as have been converted by us, it teacheth us
to further their salvation that have been brought into the way by us, and never to forsake
them until we have brought them to their journeys end; for what a vain thing were it to
find a man wandering out of his way and going astray from the right path, and when we
have brought him back to leave him without further direction? or what an unnatural part
were it for a mother to bring forth her child into the world and then to take no more care
of it, neither to wash it in water nor to wrap it in swaddling clothes, nor to have any
compassion upon it, but to cast it out into the open field. (W. Attersoll.)
 PHM 1:13
In thy stead he might have ministered unto me
What is this ministering
No doubt it is aiding Paul in his ministerial work, or he would not have said, In thy stead. It
is scarcely to be supposed that Philemon would have ministered to St. Paul in the capacity of a
domestic servant; and if Onesimus was to have ministered to the apostle, it was to supply the
absence of Philemon in being St. Pauls deacon. There must have been something peculiarly
thorough in the conversion of Onesimus, that the apostle should so desire him to be near him.
(M. F. Sadler, M. A.)

A ministering friend
There is no need to enlarge on the winning courtesy of these words, so fall of happy
confidence in the friends disposition, that they could not but evoke the love to which they
trusted so completely. Nor need I do more than point their force for the purpose of the whole
letter, the procuring a cordial reception for the returning fugitive. So dear had he become, that
Paul would like to have kept him. He goes back with a kind of halo round him, now that he is not
only a good-for-nothing runaway, but Pauls friend, and so much prized by him. It would be
impossible to do anything but welcome him, bringing such credentials; and yet all this is done
with scarcely a word of direct praise, which might have provoked contradiction. One does not
know whether the confidence in Onesimus or in Philemon is the dominant note in the harmony,
in the preceding clause, he was spoken of as, in some sense, part of the apostles very self. In this
he is regarded as, in some sense, part of Philemon. So he is a link between them. Paul would
have taken his service as if it had been his masters. Can the master fail to take him as if he were
Paul? (A. Maclaren, D. D.)

Christian ministration
The gospel is the common cause, that concerns us all: if any suffer for it, we are bound from
the highest to the lowest to assist them with our purses, prayers, and personal presence too if
conveniently it may be; yea, though we be never so great personages. Our Saviour Himself
washed His disciples feet. St. Cyprian writes to the priests and deacons, to provide all things
necessary for them that were in prison, wishing that he himself were present with them, readily
and willingly he would perform all obsequious duties of love unto them. Helena, the mother of
Constantine, when at Jerusalem herself served meat to the virgins there. Placilla, the wife of
Theodosius the Emperor, ministered to the poor in her own person; and Philemon himself
should have ministered unto St. Paul. The angels minister to us, yea, when we be in prison, as to
St. Peter; and shall we scorn, be we never so wealthy, worshipful, honourable, to minister to
them that are in bonds for the gospel? Let us count it an honour to us. In ministering to them we
minister to Christ, and He will reward it. (W. Jones, D. D.)

A welcome service

I. The apostle intimateth his desire to have retained Onesimus with him, and that he was
loath to suffer him to depart from him: which declareth THAT THE PRESENCE OF THOSE THAT ARE
DEAR UNTO US IN CHRIST IS WELCOME, PLEASANT, COMFORTABLE, AND MUCH SET BY, AND WE
GREATLY DESIRE TO KEEP THEM CONTINUALLY WITH US. For as love is the knot of conjunction that
bindeth us together, though we be absent and far severed one from another, so it craveth and
requireth the bodily presence of those whom we entirely love, which howsoever we cannot
obtain in this life, forasmuch as our earthly affairs will not suffer it, yet we shall be sure to enjoy
it perpetually and without end in the life to come, when we shall have the greatest joy and
comfort one in another that can be wished or desired; such as the eye hath not seen, nor the ear
heard, neither hath it entered into the heart of man to conceive.

II. Note with me the end why he desired to retain Onesimus with him, THAT THE SERVANT
MIGHT DO SERVICE TO HIM IN THE MASTERS STEAD. The end, then, is the ministry and attendance
which Paul might of duty require of Philemon himself. If then the master be bound to do his
service, and wait upon the apostle, much more the servant! Whereby we may note how great
right and jurisdiction he that hath gained a man in Christ hath over him whom he hath gained,
so that he may challenge not only one of his servants, but himself to minister unto him, and to
help him in temporal and transitory things. For he that hath received spiritual blessings cannot
without great unthankfulness deny corporal benefits, so that it cannot be expressed how well he
hath deserved of that person whom he hath won by the Word of God. And delivered him by his
ministry from the power of darkness, and translated him into the kingdom of His dear Son.

III. We may observe in the apostles correcting of his former grant, that as he is commended
that doth his duty that is required of him, freely and willingly, so he is worthy to be praised and
commended, that DOTH NOT GO ABOUT TO WRING AND WREST A BENEFIT AGAINST A MANS WILL,
though it be due debt and a bounden duty, but laboureth by all means, that it may be voluntary,
and not upon necessity; for hereby it cometh to pass oftentimes, that he not only getteth a
benefit, but winneth his heart and good will that giveth it, and many times it falleth out that the
mind of the giver is more to be respected than the gift itself, as we see in the poor widow
mentioned in the gospel, who casting into the treasury two mites, is said to have given of her
penury more than all the rich men that bestowed of their superfluity. (W. Attersoll.)

Ministering to the saints

I. Whatever gifts are bestowed upon us, to this end they are bestowed to profit withal, to help
one another, and to edify that body whereof we are members.

II. It is our duty TO FOLLOW THE EXAMPLE OF OUR LORD AND MASTER CHRIST JESUS, He came
to serve, not to he served: to minister, not to he ministered unto: to redeem, not to rule.

III. TRUE RELIGION CONSISTETH IN MINISTERING TO THE SAINTS, IN HELPING AND SUCCOURING
OF THE POOR, in employing himself to the good of others, as a candle that spendeth and wasteth
itself to give light to them that are in the house. It consisteth not in bare knowledge, but in
practice; not in an idle faith, but in the fruits of love. Uses:
1. This serveth to reprove those that have forgotten all true service to the faithful. Many
there are that have no feeling of the troubles that fall upon the servants of God. Their
eyes are closed, and their hearts are hardened; they have no bowels of compassion to
minister unto them, they have no hands open to relieve them. The rich of our Churches,
who have this worlds goods given unto them, are either in their unsatiable desires poor,
wrongfully getting, miserably keeping, unconscionably scraping, and unjustly pulling
from others without mean or measure; or else they spend their wealth and consume their
substance, some in sumptuous apparel, others in excessive feastings, others in worse
uses, all being unnecessary and fruitless things, unprofitable for the Church or
commonwealth, so that little can be spared for the poor saints, and that which is spared
is as hardly drawn from them as a piece of flesh out of their sides. These men never think
of doing service to others, but of serving their own turns and commodities, which ought
 not so to be among them that profess Christ Jesus, who served not Himself.
2. Seeing we are servants to all, to help them by all the means we can, by comfort or counsel,
by word or deed, by our wealth or authority, or whatsoever God shall enable us; from
hence ariseth a great comfort unto a mans conscience, and an assurance of his peace and
acceptation with God, to pray unto Him with comfort for His graces, not doubting to
obtain them, if we have been serviceable and comfortable unto others, especially to the
servants of God, that are as dear to Him as the apple of His eye. It is a means of excellent
joy and peace to a man, to consider that he hath employed all the good things he hath to
the use of Gods house and His household servants, for when any common danger shall
fall, or he find anguish and affliction of conscience for sin, he may be assured of comfort,
seeing God hath wrought this sincerity, and set it as a seal of His mercy in his heart.
3. Seeing God requireth of all true Christians, of what condition soever they be, according to
the means afforded unto them, to use their gifts, their power, their possessions, and
whatsoever benefits they have received, to use them to the comfort and service of Gods
saints, it kindleth the affections of Gods people to bless and praise God for them, to
speak well of them, to pray unto God for them, and to obtain greater blessings for them
than they have bestowed. Thus they that do good to the Church do good to themselves;
they that give much unto them do receive more themselves, and such as have been
helpful and serviceable to Gods people, shall find them as their remembrancers to God,
who will not forget the labour of their love, and the duty of their service.
4. Seeing God requireth service to His Church at our hands to do all good to them by all
good means, it is our duty to inquire and learn the estate of the distressed Church, that
we may know and be informed where and when and how it is afflicted. This is one misery
of the faithful, that men do not regard them when they are in misery. The Lord hath
determined that there shall be always some objects offered unto us and set before us to
exercise the fruits of our faith and love. (W. Attersoll.)

PHM 1:14
Without thy mind would I do nothing--This final resolution was, no doubt, the result of
several motives.

1. To harbour and detain a slave, who applied to him to become a precator, beyond a limited
period, would have been distinctly to violate the Roman law.
2. The apostle might have seemed to inflict a pecuniary loss upon Philemon by depriving
him of a chattel personal, and morally constraining him to put up with the loss by
imposing a severe strain upon the bonds of friendship.
3. Onesimus, in the depth and reality of his repentance, saw the duty of returning. What
truer piece of restitution was ever made?
4. St. Paul was peculiarly sensitive as to the scandal which the Church might occasion, if
slaves received encouragement to become fugitives. See Col 3:22; 1Ti 6:1. (Bp. Wm.
Alexander.)

Servants not to be detained from their masters

Servants must not be detained without their masters liking. Eustathius, Bishop of Armenia,
was deposed from his see because under a colour of piety he had taken servants from their
masters. (W. Jones, D. D.)
 Willingly--
Voluntary virtue
Jerome from this passage justly deduces as a conclusion that St. Paul held the principle that
nothing in moral action is good which is not voluntary. He applies it to the solution of the
question which has been so often asked--Why God did not make men absolutely good? God
might have made man good without mans will. But, had He done so, the good would not have
been voluntary, but necessary. But what is necessarily good is not good in the highest sense, and
is even relatively and in another point of view evil. Therefore, in leaving us to our own free will,
He made us more truly after His image and likeness.
Freedom essential to virtue
Freedom is essential to virtue. If a man could not help it there is neither praise nor blame
due. That freedom Christianity honours and respects. So in reference to the offer of the gospel
blessings, men are not forced to accept them, but appealed to, and can turn deaf ears to the
pleading voice, Why will ye die? Sorrows and sins and miseries without end continue, and the
gospel is rejected, and lives of wretched godlessness lived, and a dark future pulled down on the
rejecters heads, and all because God knows that these things are better than that men should be
forced into goodness, which indeed would cease to be goodness if they were. For nothing is good
but the free turning of the will to goodness, and nothing bad but its aversion therefrom. The
same solemn regard for the freedom of the individual and low estimate of the worth of
constrained service influence the whole aspect of Christian ethics. Christ wants no pressed men
in His army. Must is not in the Christian vocabulary, except as expressing the sweet constraint
which bows the will of him who loves to harmony, which is joy, with the will of Him who is
loved. Christ takes no offerings which the giver is not glad to render. (A. Maclaren, D. D.)

Voluntary goodness
It is a received axiom--That which is good of necessity, is not good, yet this is to be understood
of a coacted necessity, not of a voluntary. God is necessarily, yet willingly, good. Death comes
necessarily upon all; yet some die willingly. But the good which is done upon a constrained
necessity, loses the name of good: patience perforce is no patience. A willing mind in a good
action is all in all. If Solomon had not willingly built the temple, it had not been pleasing to God;
if the centurion had not willingly set up the synagogue, God would not have respected it; if the
woman of Shunem had not willingly entertained the prophet, it had been no good work in the
sight of God; if Dorcas had not made the coats willingly, they had not been acceptable to God.
(W. Jones, D. D.)

Spontaneity in goodness

I. A PREFERENCE WITH RESPECT TO GOODNESS. Paul was anxious not simply about the pardon
of Onesimus, but as to--
1. The moral quality of the action of Philemon. Spontaneousness is an element of the highest
goodness. The necessity which dictates to the Christian should be from within rather
than from without.
2. The principle it was to illustrate. That Christianity is not a mere adjustment of external
relations, but a spirit which interpenetrates and transfigures all.
3. Its spiritual effect upon the age. It has a greater effect upon the receiver, and upon
onlookers, when a good deed is perceived to be spon taneous and not due to the
influence of another.
 II. A SPIRIT OF CONSIDERATION FOR THE FREEDOM AND INDIVIDUAL RESPONSIBILITY OF A FELLOW
CHRISTIAN. St. Pauls behaviour throughout this episode is an example to us all of the courtesies
that ought to soften and dignify the general relations of life; but of greater value is its
suggestiveness in the spiritual sphere. It teaches us--
1. To do justice to the spiritual life of others.
2. To respect the diverse operation of the One Spirit.
3. To maintain a confident faith in the promptings of Christian principle. (A. F. Muir, M. A.)

Willinghood in service
1. Seeing no man must perform any holy duty to God or man upon compulsion, or against
his will, but with all his mind and might, we learn that every action or duty is accounted
of by God, not according to the greatness of the worker, or outward show of the work, but
according to the will and affection of the doer; it is the manner of doing that God more
accepteth than the action or deed itself. A child in his obedience to his father is esteemed
for his reverent, loving, obedient, and dutiful heart, and not for the greatness or
worthiness of his work. For what can he do when he hath endeavoured to the utmost to
pleasure his father? So it is with us, when we have done all that we can, we must confess
we have been unprofitable servants, and therefore God more respecteth the intention
than the action, the workman than the work, the affection than the effect.
2. Seeing only that duty which is done freely and not by compulsion deserveth due
commendation, this reproveth all those things that are done upon wrong grounds and
evil foundations. It is not enough to do a good thing, but we must do it well; it is not
sufficient to do those things that are godly, but we must do them in a godly manner.
3. This confuteth those who ascribe all to the work done, and regard nothing at all either the
mind of the doer or the manner of doing. Outward observations of religion will deceive
us if we rest upon them and put our trust in them. If we perform a worship to God
without the heart, we dishonour God, we deceive our own souls, and we increase our
condemnation. We must make the house of God a paradise, or place of pleasure; we must
make His word our meat and drink, and our continual hearing must be a daily refreshing
unto our souls.
4. Seeing all Christian duties must be performed of us willingly, we are hereby guided and
directed in our obedience, that we are not to hinder the necessary duties of Christianity
belonging unto us by objecting fleshly reasons, as it were laying stumbling blocks in our
own ways, to keep us back from a willing, free, and cheerful going forward in the works
of our calling, and in the parts of Gods worship. (W. Attersoll.)

PHM 1:15
Perhaps
Contingency
The word is used to express every degree of contingency from the faintest possibility to the
highest probability. Two reasons may underlie the peculiar timidity and hesitation implied.
1. This departure might have been allowed with a view to a higher good. This case might
have been like Josephs (Gen 45:5). Certainly a beginning which appeared so
unpromising looked like the very path that had led to happiness. Had not Onesimus fled
from Philemon, he would not have arrived in Rome, nor have found St. Paul. Had not
 Paul been imprisoned, Onesimus would never have believed, or been baptized, or
become a minister of Christ--perhaps a bishop and martyr. Taking the two extreme
points of the story, add connecting them together, it might be said, Onesimus became a
minister of the gospel, because he fled from his master. St. Paul softens the sentence by
the words, it may be, because the judgments of God are hidden, and it is culpably rash
to pronounce certainly on that which must be doubtful for creatures like ourselves.
2. If he had not so qualified his statement, slaves might have appealed with too much
readiness to the example of Onesimus. (Bp. Wm. Alexander.)

Perhaps
Paul will not be too sure of what God means by such and such a thing, as some of us are wont
to be, as if we had been sworn of Gods privy council. Perhaps, is one of the hardest words for
minds of a certain class to say; but in regard to all such subjects, and to many more, it is the
motto of the wise man, and the shibboleth which sifts out the patient, modest lovers of truth
from rash theorists and precipitate dogmatisers. Impatience of uncertainty is a moral fault
which mars many an intellectual process; and its evil effects are nowhere more visible than in
the field of theology. (A. Maclaren, D. D.)

Perhaps,--therefore

I. UNCERTAINTIES. God often allows us no more than a perhaps; and for a time does not give
us the slightest indication in any direction of what good turn our trial is to take. And it is
wonderful of what use this perhaps, with its uncertainty, is to the believer. While he is saying
perhaps this, or perhaps that, his mind wanders away far afield, seeing how a blessing may
come from this unlikely quarter or from that, and how his trouble may link in with one thing and
another, until he gets up from his thoughts full of wonder at what Gods resources are, and full
of happiness at the thought that he is within such reach of blessing, and that it can travel to him
by such hundreds of hitherto unknown ways. The very uncertainty which is so harassing to the
natural man is educational to the believer; he is taught to look out for God in all possible
directions; the very uncertainty prevents his trying to fix God to this mode of action, or to that.
The perhaps of the believer never dies; when it sees one door plainly closed, it immediately
opens another; that is its very nature.

II. Separations.
1. Separations are to be traced farther back than what we call the accidental circumstances
which apparently have caused them. It is soul teaching, and soul strengthening, when we
discern that things are of the Lord.
2. We have God deep in the background of trial for good, if we by our waywardness hinder
Him not. The loss for a season to Philemon of the services of Onesimus was great; but it
was to be met by a greater gain. The bringing of good out of evil is the prerogative of God.
He permits the evil, to produce the good.
3. Here there seems to meet us, also, a working of what might almost be said to be a law of
Gods dealing with us in our present fallen state, viz., that loss must precede gain; that
seed corn must die, before harvest corn can be reaped.

III. RESTORATIONS. If we could but introduce those words forever in their deep meaning
into our trials--into the decision as to the course of action we would pursue--into the results
which naturally belong to them, how differently would things be often done from the way in
which they are now. Let us apply the forever to earths great things to make them small, and to
Christs small things to make them great. The tears which at the most we can shed are but few--
the watercourse of a cheek is short; but who can tell the depth of the pure river of the water of
life, clear as crystal; or, whither flows that stream, concerning which all that we are told is this--
that it proceedeth out of the throne of the Lamb. It is through temporary losses that we, if we
yield ourselves to their teaching and power, pass to eternal gains. (P. B. Power, M. A.)

The runaway slave sent back

I. PERHAPS HE THEREFORE DEPARTED, etc. Wonderful dealings of God in providence--

ordering all, overruling even faults. Onesimus had done wrong; yet God, instead of giving him
up to the consequences, in mercy overruled all for good; led him to Rome; brought under Pauls
teaching, where converted. Doubtless he had suffered hardships and want. Humbled thus
perhaps. Thus often. Chastisement, suffering; yet good at last. Even faults often overruled. Some
in prison for crime have there learnt the way of salvation. Wild young man enlists, sent abroad,
there learns the way. Boy goes to sea, endures hardship, brought to repentance. The
therefore runs through all.

II. OBSERVE HOW CONFIDENTLY PAUL ASKS PHILEMON TO FORGIVE. Could he have done so,
unless Philemon had been a Christian? No. Little hope of mercy otherwise. Nothing would have
been thought too heavy punishment for dishonest runaway slave. What change the gospel
makes! Thankful for it even in this view. Thankful to be born and live under it. Paul, we may be
sure, appealed not in vain. Onesimus forgiven and restored. All past forgotten. Of all the fruits of
the gospel, none more striking or peculiar than forgiveness of injuries.

III. BUT MORE THAN FORGIVENESS WAS EXPECTED OF HIM, and doubtless not in vain. He and
Onesimus now, not merely master and servant, but fellow Christians, brethren. Surely he would
be a slave no more!
1. This is such forgiveness as we receive, returning and confessing. Not bare pardon, but rich
and full blessing too. Made free; made happy. Servants, yet children too. All in Christ
2. Such also the forgiveness we should practise. Not grudging, but bountiful, generous. And
every Christian we should treat as a brother. (F. Bourdillon, M. A.)

Departed for a season--

Sin not to be exaggerated
He does not say, Perhaps he therefore ran away; he uses a word of better report: he
departed, was separated from thee, by the permissive hand of Gods providence. After men
have repented of their sins, we must not aggravate, but in some measure extenuate them. Not
Noahs drunkenness, but Noahs unadvised drinking; Not Davids adultery, but the matter
of Uriah; not Peters apostasy, but Peters denial; not Onesimus running away, but
departing. Before they be humbled, we must be as trumpeters to waken them out of their sins;
after that, we must be as nurses to cherish them: before corazives, after lenitives: before, we
must come with the law as a schoolmaster to whip them; after, with the gospel to comfort them;
before, we must be Boanerges, sons of thunder; after, Barnabases, sons of consolation. (W.
Jones, D. D.)

Philemon and Onesimus

I. WHAT SORT OF RESULTS ST. PAUL EXPECTED TO FLOW FROM THE RECONCILING AND COMBINING
POWER OF THE CHRISTIAN FAITH. Certainly slavery was repugnant to the spirit of Christianity, to
the spirit of Him who had vindicated the rights of our human nature, and who had indefinitely
enhanced its dignity by taking that nature upon Him at His incarnation. But the business of the
apostles was of a higher and of a Diviner sort then that of inaugurating a violent social
revolution. The revolt of Sparticus with all that had followed was still fresh in the memory of the
world, and the apostles addressed themselves to the practical task of lodging the Christian faith
and life in the minds and hearts of masters and slaves alike, confident that in time that faith
would act as a powerful solvent upon the institution, by eating out its very spirit. The Christian
master would feel that the slave was certainly as a man his equal, and possibly in the kingdom of
the Redeemer his superior, and that he too, the while, had a Master in heaven. And the Christian
slave would feel that the circumstances of this life mattered little if, through the Divine
redemption, he were secure for the next; and he would see in his masters will, wherever he
could, nothing less than the will of God. The apostles, then, would not anticipate the slow but
certain action of the Christian principles upon society, the infiltration of the Christian spirit into
the Imperial codes; the gradual legislation of the great Catholic councils; the work which, too
long delayed, is associated in our latter days with the honoured names of Wilberforce and
Clarkson. When Philemon received Onesimus, a great Christian enterprise of reconciling classes
had indeed begun. What are we doing to further it?

II. HOW ENTIRELY, FOR THE TIME BEING, ST. PAULS INTEREST IS CONCENTRATED ON A SINGLE
SOUL. He writes just as though there was no person in the world to think about except Onesimus,
add relatively to Onesimus his master Philemon. Now, here is a lesson which is much needed, it
seems, in our day. Our fashion is to think and speak of religion as an abstract influence, to forget
that to be worth anything it must be a power reigning in the individual life. We talk grandly and
vaguely about the tendencies of the age, about the dangers of the age, about the modern spirit,
about a number of fine abstract phrases and conceptions, which just slightly, each one of them,
stimulate the imagination, and which exact no sacrifice whatever from the will. We utter or we
listen to these imposing abstractions at a public meeting, and we forget that they mean nothing-
-nothing whatever--apart from the life and experience of each separate soul. They are creations
of our own thought; but souls, they are independent realities. The soul is there, whether we
think about it or not. All the real good that is to be done in the Church or in the world must
begin with individual characters, with single souls. Phrases die away upon the breeze--souls
remain. They remain in their ignorance, in their perplexity, in their sorrows. They remain
awaiting death, awaiting eternity. Many a teacher of two or three children, of a few pupils, who
seem dull and irresponsive, and little likely to do their instructor credit--many a teacher is often
tempted to wish that he had what is called a larger sphere of action, where he might control
great issues, and become a leader or a fashioner of the thought of the lime. If any such one hears
me, let him think of Paul, the aged apostle of the nations, working away as the dreary hours
passed, working away on the dull brain and on the sluggish affections of the slave Onesimus.
The world, it has been well said, is not saved by abstract ideas, however brilliant. The world is
saved by the courageous individualising efforts of Christian love.

III. HOW A CHRISTIAN SHOULD LOOK AT THE EVENTS OF LIFE, at the commonplace and trivial
events, as well as those which appear to be striking and important. Every such event has a
purpose, whether we can trace it or not. It is a purpose which will be made plain in the eternal
world, in the mysterious state of existence which awaits every one of us when we have passed the
gate of death. To St. Paul, the future life was just as certain as the shining of the sun in the
heavens, and therefore he writes quite naturally to Philemon: Perhaps Onesimus was therefore
parted from thee for a season, that thou mightest receive him forever. And yet observe the
perhaps! St. Paul will not encourage us in a rash and presumptuous confidence when we
endeavour to interpret in detail Gods providences in this life by the light of the next. We may
conjecture that such and such an event is permitted for such and such an end, which will be
agreeable to the known will and attributes of God; we cannot know that it is so. Some well-
meaning, but unthinking people, undertake to interpret a human life, just as they undertake the
Revelation of St. John, with an easy reliance on their own insight, which nothing but ignorance
of the real difficulties of the subject can possibly explain. St. Paul saw as far as most men into
the purposes of God, and yet, when he would interpret Gods purpose in respect of a given
human life, he reverently adds Perhaps--Perhaps he therefore was parted from thee for a
season, that thou mightest receive him forever. St. Paul describes what took place, but in his
own religious language. Onesimus had robbed Philemon and had fled from justice: St. Paul says,
He was parted from thee for a time. St. Paul sees a higher hand in what seemed to be only the
act of Onesimus. If Onesimus robbed and fled from his master, God permitted him to do so, and
this permission we are told was probably given in order to bring about the conversion of
Onesimus to the Christian faith and his reunion with his master Philemon, first in this life at
Colosse, and then forever in the life everlasting. Now, what is here remarkable is that even the
misconduct of Onesimus seems to have been, according to St. Paul, permitted for a purpose
which would be made plain in the future life. God knew what he was doing in permitting the
misconduct of Onesimus. It was for Philemon to forget the petty and personal aspects of the
case, to recognise Gods hand and mind in it; to throw his thought upward and forward from the
present to the future; upward from the lower world of sense and time, to the mighty world, with
its immense proportions, of eternity. Observe this is a rule of thought. It is not for us men a rule
of action. Never are we authorised to do evil that good may come, though we are bound to
extract all the good we can out of the evil that may be done by others; and to trace Gods hand in
bringing good out of evil which He permits His creatures to work. (Canon Liddon.)

The story of a runaway slave

I. Look at Onesimus as an instance of Divine grace.

1. In his election. Were there no free men, that God must elect a slave? Were there no
faithful servants, that He must choose one who had embezzled his masters money?
Were there none of the educated and polite, that He must needs look upon a barbarian?
Were there none among the moral and the excellent, that infinite love should fix itself
upon this degraded being, who was now mixed up with the very scum of society? I will
have mercy on whom I will have mercy, and I will have compassion on whom I will have
compassion, rolls like thunder alike from the cross of Calvary and from the mount of
Sinai. The Lord is a Sovereign, and doeth as He pleases. Let us admire that marvellous
electing love which selected such a one as Onesimus!
2. In his conversion. Look at him! How unlikely he appears to become convert. He is an
Asiatic slave of about the same grade as an ordinary Lascar, or heathen Chinee. He was,
however, worse than the ordinary Lascar, who is certainly free, and probably an honest
man, if he is nothing else. This man had been dishonest, and he was daring withal, for
after taking his masters property he was bold enough to make a long journey, from
Colosse to Rome. Some of us, I have no doubt, are quite as wonderful instances of Divine
election and effectual calling as Onesimus was. Let us, therefore, record the
lovingkindness of the Lord, and let us say to ourselves, Christ shall have the glory of it.
The Lord hath done it; and unto the Lord be honour, world without end.
3. The grace of God was conspicuous in the character which it wrought in Onesimus upon
his conversion, for he appears to have been helpful, useful, and profitable. So Paul says.
What wonders the grace of God can do! Many plans are employed in the world for the
reformation of the wicked and the reclaiming of the fallen, and to every one of these, as
far as they are rightly bottomed, we wish good success; for whatever things are lovely and
 pure, and of good report, we wish them God speed. But mark this word--the true
reforming of the drunkard lies in giving him a new heart; the true reclaiming of the
harlot is to be found in a renewed nature. The lowest strata of society will never be
brought into the light of virtue, sobriety, and purity, except by Jesus Christ and His
gospel; and we must stick to that. Let all others do what they like, but God forbid that I
should glory save in the cross of our Lord Jesus Christ.

II. A very interesting INSTANCE OF SIN OVERRULED. The Lord must have Onesimus in Rome to
hear Paul, and the sin of Onesimus, though perfectly voluntary on his part, so that God had no
hand in it, is yet overruled by a mysterious providence to bring him where the gospel shall be
blest to his soul. Now, I want to speak to some of you Christian people about this matter. Have
you a son who has left home? Is he a wilful, wayward young man, who has gone away because he
could not bear the restraints of a Christian family? It is a sad thing it should be so, but do not
despond. You do not know where he is, but God does; and you cannot follow him, but the Spirit
of God can. Many a sailor boy has been wild, reckless, Godless, Christless, and at last has got
into a foreign hospital. Ah, if his mother knew that he was down with the yellow fever, how sad
her mind would be, for she would conclude that her dear son will die away at Havannah or
somewhere, and never come home again. But it is just in that hospital that God means to meet
with him. A sailor writes to me something like that. He says, My mother asked me to read a
chapter every day, but I never did. I got into the hospital at Havannah, and, when I lay there,
there was a man near to me who was dying, and he died one night; but before he died he said to
me, Mate, could you come here? I want to speak to you. I have got something that is very
precious to me here. I was a wild fellow, but reading this packet of sermons has brought me to
the Saviour, and I am dying with a good hope through grace. Now, when I am dead and gone,
will you take these sermons and read them, and may God bless them to you. And will you write a
letter to the man that preached and printed those sermons, to tell him that God blessed them to
my conversion, and that I hope He will bless them to yourself? It was a packet of my sermons,
and God did bless them to that young man who, I have no doubt whatever, went to that hospital
because there a man who had been brought to Christ would hand to him the words which God
had blessed to himself and would bless to his friend. You do not know, dear mother, you do not
know. The worst thing that can happen to a young man is sometimes the best thing that can
happen to him.

III. Our text may be viewed as AN EXAMPLE OF RELATIONS IMPROVED. He therefore departed
for a season, that thou shouldest receive him forever; not now as a servant, but a brother
beloved, specially to me, but how much more unto thee? You know we are a long while learning
great truths. Perhaps Philemon had not quite found out that it was wrong for him to have a
slave. Some men who were very good in their time did not know it. John Newton did not know
that he was doing wrong in the slave trade, and George Whitfield, when he left slaves to the
orphanage at Savannah, which had been willed to him, did not think for a moment that he was
doing anything more than if he had been dealing with horses, or gold and silver. Public
sentiment was not enlightened, although the gospel has always struck at the very root of slavery.
The essence of the gospel is that we are to do to others as we would that others should do to us,
and nobody would wish to be another mans slave, and therefore he has no right to have another
man as his slave. Perhaps, when Onesimus ran away and came back again, this letter of Paul
may have opened Philemons eyes a little as to his own position. No doubt he may have been an
excellent master, and have trusted his servant, and not treated him as a slave at all, but perhaps
he had not regarded him as a brother; and now Onesimus has come back he will be a better
servant, but Philemon will be a better master, and a slave holder no longer. He will regard his
former servant as a brother in Christ. Now, this is what the grace of God does when it comes into
a family. It does not alter the relations; it does not give the child a right to be pert, and forget
that he is to be obedient to his parents; it does not give the father a right to lord it over his
children without wisdom and love, for it tells him that he is not to provoke his children to anger,
lest they be discouraged; it does not give the servant the right to be a master, neither does it take
away from the master his position, or allow him to exaggerate his authority, but all round it
softens and sweetens. Rowland Hill used to say that he would not give a halfpenny for a mans
piety if his dog and his cat were not better off after he was converted. There was much weight in
that remark. Everything in the house goes better when grace oils the wheels. The mistress is,
perhaps, rather sharp, quick, tart; well, she gets a little sugar into her constitution when she
receives the grace of God. The servant may be apt to loiter, be late up of a morning, very
slovenly, fond of a gossip at the door; but, if she is truly converted, all that kind of thing ends.
She is conscientious, and attends to her duty as she ought. The master, perhaps--well, he is the
master, and you know it. But when he is a truly Christian man--he has a gentleness, a suavity, a
considerateness about him. The husband is the head of the wife, but when renewed by grace he
is not at all the head of the wife as some husbands are. The wife also keeps her place, and seeks,
by all gentleness and wisdom to make the house as happy as she can. (C. H. Spurgeon.)

A runaway converted
Some years ago I was talking with an aged minister, and he began fumbling about in his
waistcoat pocket, but he was a long while before he found what he wanted. At last he brought
out a letter that was well nigh worn to pieces, and he said, God Almighty bless you! God
Almighty bless you! And I said, Friend, what is it? He said, I had a son. I thought he would
be the stay of my old age, but he disgraced himself, and he went away from me, and I could not
tell where he went, only he said he was going to America. He took a ticket to sail for America
from the London docks, but he did not go on the particular day that he expected. This aged
minister bade me read the letter, and I read it, and it was like this: Father, I am here in America.
I have found a situation, and God has prospered me. I write to ask your forgiveness for the
thousand wrongs that I have done you, and the grief I have caused you, for, blessed be God, I
have found the Saviour. I have joined the Church of God here, and hope to spend my life in
Gods service. It happened thus: I did not sail for America the day I expected. I went down to the
Tabernacle to see what it was like, and God met with me. Mr. Spurgeon said, Perhaps there is a
runaway son here. The Lord call him by His grace. And he did. Now, said he, as he folded up
the letter and put it into his pocket, that son of mine is dead, and he is in heaven, and I love
you, and I shall do so as long as I live, because you were the means of bringing him to Christ.
(C. H. Spurgeon.)

The providence of God in human life

The great idea underlying the present turn of thought is, that in every event of life, good or
bad, God has not only an interest, but a meaning or purpose through it, all His own. There is not
merely a general superintendence of Providence over the affairs of men, but a Providential
agency at work in the very midst of them. Very different, no doubt, is the Divine agency from the
human, with which it mysteriously mingles. Not more distinct is the Lord of all from the works
of His own hands, than is His providential government distinct from what it regulates; yet
moving freely in the midst of His creation, He no less freely interlaces human agencies with His
own. Mans history, in short, is not the mere sum of his own thoughts and doings, any more than
the well-compacted web is the mere sum of the weft threads shot across its range--there are the
slowly unrolling warp threads as well; and not less surely is there the unfold ing of a providential
agency to bind into one the crossing, and recrossing lines of human activity. Hence we
continually see results issuing from trivial matters which the actors in them never contemplated.
But the special feature in Divine Providence on which the apostles argument proceeds is the fact
that God brings good out of mans evil. (A. H. Drysdale, M. A.)
The providence of God in the life of man

I. An encouraging view of the providence of God.

1. The minuteness of its operation.
2. The beneficence of its operation. Why did God permit evil in the world?
(1) To bind man more closely, lastingly, lovingly to Himself.
(2) To awaken nobler developments of human character.
(3) To manifest more conspicuously His own character and glory.
(4) To increase human joy. The joy of gratitude for redemption, of deliverance from
direst perils, of victory over subtlest, strongest foes, etc.

II. A view of the preeminence of spiritual relationships.

1. Christianity does not weaken any of the bonds of our civil or other earthly relationships.
2. Personal Christianity exalts and ennobles all other relationships.
3. Spiritual relationships are preeminently over all others.
(1) They are independent of differences of rank and condition.
(2) They are perpetual in their duration.
(3) They centre and subsist in Jesus Christ. (W. Jones.)

More than a servant

1. Mark that the apostle entitleth the shameful running away of Onesimus, the servant of
Philemon, by the name of a departure. If we will speak properly, a departing is one thing,
a running away is another thing. For albeit everyone that runneth away departeth; yet
everyone that departeth runneth not away from his master, because he may depart by
consent either having leave and licence, or that the time of his service is expired. So a
little before (Phm 1:11), he called him unprofitable, whereas he might lawfully have
given him a harder title. This was not done in regard of the offence because it was small,
but in regard of his repentance because it was great.
2. In the apostles answer to Philemons objection we may mark that we are bound to forgive
and forget injuries and offences done unto us, when once God hath forgiven and covered
the sins committed against Him and received the sinner that repenteth to mercy; when
God maketh all things turn to our good that love Him and thereby recompenseth by a
double benefit the loss and damage that we have sustained.
3. We may observe that Christian religion doth more strongly bind all persons to their
particular callings and maketh the knot greater than it was. For that which he speaketh
here of a Christian servant, even a brother, is true of all callings in the family and
commonwealth. For as a faithful servant is more than a bare servant, so a Christian king
is more than a king; a Christian master is more than a master; a Christian father is more
than a father; a Christian husband is more than a husband; so on the other side a
Christian wife is more than a wife; a Christian subject is more than a subject; and so of
all the rest.
4. The apostle notwithstanding the great account he maketh of this servant doth not deny
subjection to his master nor exempt him from the condition of a servant, but he addeth
More than a servant. He saith not, he is no more a servant, but he is more than a
servant; so that our Christian calling doth not abolish policy and politic constitutions and
domestic government; but rather doth strengthen and sanctify them. He that is called to
 the truth being a servant, must not be discouraged and discontented, but rejoice in this
that he is the Lords freeman.
5. When he styleth him A brother he doth after a sort signify he is equal unto him. For
albeit in the commonwealth and private family it be necessary that some should be
superiors and other inferiors; and that this disparity and inequality among men be the
ordinance of God; yet in the kingdom of God and in Christ Jesus there is no distinction.
6. We may observe that he joineth love with Christian brotherhood, and calleth Onesimus A
beloved brother, not only a servant, not only a brother, but a brother dear and beloved;
signifying thereby that where a Christian calling is found, there charity and love is as a
due debt required. (W. Attersoll.)

Forever--
A brother forever
There may probably be here an allusion to that which is written in the Hebrew law about the
slavery of the children of the strangers that sojourned among the Israelites (Lev 25:46).
Onesimus was to be his masters property--his to have and hold, to enjoy as his possession--
forever, as the old law said of the slave in permanent servitude. But in how much a deeper and
truer sense! To be with him not only for time, but in eternity, in the eternal communion of
saints. The time of the absence of Onesimus, during which he was parted from Philemon,
might have entailed some little discomfort upon his master. What of that? Why count up the
weeks and months? They were but as the slaves little hour of holiday compared with the gain
of a brother forever. (Bp. Wm. Alexander.)

Eternal friendship
Since he left Onesimus had obtained eternal life, and eternal life involves eternal interchange
of friendship. His services to his old master were no longer barred by the gates of death. (Bp.
Lightfoot.)

All things, even sin itself, are turboed by Gods providence to the good of the
elect

I. The reasons of this doctrine are apparent, to settle our hearts and consciences therein.
1. The infinite wisdom and unsearchable power of God, who, as the apostle teacheth,
bringeth light out of darkness, and worketh by contrary means, such as men count
foolishness, as to save men by the foolish preaching of the gospel, that is, which is
esteemed among the wise men of the world no better than foolishness.
2. It is the pleasure of God to confound the wisdom of man that cannot attain to great
matters but by great means (1Co 1:27). God disposeth of all things as pleaseth Him, and
oftentimes crosseth the devices of men. They intend one thing, but God bringeth to pass
another, they purpose one end, but He will have another come forth to teach mans
wisdom to be but foolishness.
3. He expresseth His wonderful love, making all things that fall out in the world to serve His
Church.

II. This doctrine serveth for reproof, for comfort and for obedience.
1. For it serveth to reprove and convince sundry persons, that either know not or knowing do
abuse this providence of God whereby He taketh care of all things that are in the world
and directeth them to a right end.
 (1) And first of all, we set against it and oppose unto it the dreams of atheists, epicures,
libertines, who either deny wholly there is a God, or make Him sit as idle in heaven
as themselves are upon the earth: so that albeit He know and see all things yet He
worketh or ordereth not the special actions of men that fall out. These are they that
pull God out of His kingdom and set up chance and fortune as an idol and make it
their God. We must all learn and confess that the Lord, that is the Creator of heaven
and earth, is also the Ruler and Governor of all creatures. The whole world, from the
highest heaven to the centre of the earth, is subject to His providence.
(2) It reproveth such as from hence take encouragement to commit sin, to break out into
sundry outrages, or to live securely because God can turn it to our good and maketh
it serve to set forth His mercy. This is that presumption and sin of rebellion touched
by the apostle, Why do we not evil that good may come thereof, whose damnation is
just. So in another place. What shall we say then? Shall we continue still in sin that
grace may abound? How shall we that are dead in sin live yet therein? We confess,
indeed, that God is the sovereign cause of all events that are brought to pass, and
whatsoever the enemies of the Church intend and enterprise, whether the sons of
men, or the devil and his angels, He stayeth and hindreth or represseth and
disappointeth, and always disposeth it to the good and salvation of His children.
Nevertheless, this doth not excuse or free the instruments that He useth from fault.
They do the will of God blindly and ignorantly, but they do cross His will openly and
purposely, so that His providence doth not exempt the wicked from their evil doing.
2. This doctrine serveth greatly to comfort us both in prosperity and adversity, and that for
the time to come we should repose our whole hope in God. For seeing all things come to
pass by the providence of God so that not so much as sin itself is committed without His
will, it is a great comfort many ways to Gods Church and chosen children. We know that
He can moderate and will moderate the rage of the devil and the malice of wicked men
that they shall not hurt or hinder their salvation. For the devil is the Lords servant or
slave to work His will, albeit he do it unwillingly and by compulsion.
3. This providence of God in everything teacheth contentment of mind in every estate; yea,
in adversity when we lie under the cross, so that all things go against us; forasmuch as
Gods providence hath appointed us our lot and portion.
4. This should be a very strong reason unto us not to be unmeasurably dismayed when
offences and great evils break out among us as oftentimes it falleth out, whereby many
are ready to shrink back, and others are much disquieted to see the Church of God so
troubled. We are not to think it strange or to forsake the faith through these scandals, for
God would not suffer any evil to come to pass unless out of that evil He were able to
bring good, and out of that sin to bring forth righteous ness to the glory of His great
name, and for the salvation of His dear Church.
5. Seeing Gods providence extendeth to everything that is, and disposeth it according to His
own pleasure, it directeth us in our obedience and putteth us in mind of a Christian duty,
namely, to be patient in all adversity. This will keep us that we do not rage against
second causes, that we do not mutter and murmur against God, that we seek not revenge
against our enemies. We are ready in sickness to complain, in poverty to repine, in
injuries and oppressions to retail and return like for like, and in all troubles to be
impatient and to use unlawful means to deliver ourselves, not attending the Lords
leisure; and the reason is because the providence of God is not learned of us we cannot
depend upon Him, we know not that He hath all things in His power to employ them to
His glory and to use them to our good. (W. Attersoll.)

Gods power to bring good out of evil

 This must not make us do evil that good may come of it, which we are forbidden (Rom 3:1-31),
for God only hath this skill, by reason of His infinite wisdom and power, to work good out of
evil, to draw light out of darkness. He only hath the philosophers stone to turn dross into gold.
In vain, therefore, is it for us to assay any such thing. The right use of this doctrine is for us to
comfort ourselves when we see wicked men plotting and practising mischief against Gods poor
Church. Their heads and hands work not so fast but God works as fast. When they go and strive
one way He sets them a work another way; as the sun going in his own proper motion one way is
every day, by the violent circumvolution of the heavens, turned another way: nay, He makes
their striving against His glory and His Churchs good to be the means of furthering both. As in a
boat, when the rowers go with their faces striving towards the east, they set the boat going apace
towards the west. Onesimus in running away from his masters house, the Church of God, did as
much as in him lay, strive against his own conversion, and yet it is made a means of conversion.
Josephs brethren in selling him thought to have frustrated his dreams and to have made him
sure forever having dominion over them; and yet their selling of him was the special means of
accomplishing his dreams. Satan, in Christs death, thought to have wounded the Church to the
death; and yet thereby we were healed of his deadly wounds. This is the work of the Lord, who
knoweth how to catch the wise in their own wiles, and it must be marvellous in our eyes. Let not,
then, the power and policy of all the Achitophels and Machiavels in the world, combining
themselves against the gospel, dismay us; for God hath His oar in their boat, He hath a special
stroke in all actions whatsoever, and can easily overreach and make stark fools of the wisest by
making their own counsels and endeavours like Chushais, to overthrow those intentions which
they seem to support. (D. Dyke, B. D.)

PHM 1:16
A brother beloved
Christian brotherhood
As has been well said, In the flesh, Philemon has the brother for his slave; in the Lord,
Philemon has the slave for his brother. He is to treat him as his brother, therefore, both in the
common relationships of everyday life and in the acts of religious worship. That is a pregnant
word! True, there is no gulf between Christian people nowadays, like that which in the old times
parted owner and slave; but, as society becomes more and more differentiated, as the diversities
of wealth become more extreme in our commercial communities, as education comes to make
the educated mans whole way of looking at life differ more and more from that of the less
cultured classes, the injunction implied in our text encounters enemies quite as formidable as
slavery ever was. The highly educated man is apt to be very oblivious of the brotherhood of the
ignorant Christian, and he, on his part, finds the recognition just as bad. The rich mill owner has
not much sympathy with the poor brother who works at his spinning jennies. It is often difficult
for the Christian mistress to remember that her cook is her sister in Christ. There is quite as
much sin against fraternity on the side of the poor Christians who are servants and illiterate, as
on the side of the rich who are masters or cultured. But the principle that Christian brotherhood
is to reach across the wall of class distinctions is as binding today as it was on Philemon and
Onesimus. That brotherhood is not to be confined to acts and times of Christian communion,
but is to be shown and to shape conduct in common life. Both in the flesh and in the Lord may
be put into plain English thus--a rich man and a poor one belong to the same Church; they unite
in the same worship; they are partakers of the one bread, and therefore, Paul thinks, are one
bread. They go outside the church door. Do they ever dream of speaking to one another
outside? A brother beloved in the Lord on Sundays, and during worship, and in Church
matters--is often a stranger in the flesh on Mondays in the street, and in common life. Some
good people seem to keep their brotherly love in the same wardrobe with their Sunday clothes.
Philemon was bid, and all are bid, to wear it all the week, at market as well as church. (A.
Maclaren, D. D.)

Regard for those in whom grace is found

Here we see the apostle reasoneth for Onesimus; to have him received and respected above an
ordinary servant because he was truly converted, and had in him a good measure of grace, and
was become a true and sound Christian. We learn from hence that the more grace appeareth in
any, the more should they be tended and regarded of us, whether they be servants, children,
neighbours, pastors, people, wife, kinsfolk, or acquaintance. In whomsoever the greatest store of
heavenly things is to be found, such are most of all to be loved and regarded, tendered, and
respected.

I. The reasons hereof are plain to inform us.

1. Where grace is, it bringeth blessedness to that society, kingdom, congregation, family, and
person, as appeareth by the confession of Josephs master (Gen 39:2-3), whom he
served. Now, who are more to be regarded, or better to be thought of, than such as are
blessed, and cause blessedness to others?
2. We see that God is most gracious to such as have most grace in their hearts; He tendereth
them as the apple of His eye, and loveth them as His own sons. Indeed, He loveth all the
works of His hands as they are His creatures: He maketh His sun to shine, His rain to
fall, His fruitful seasons to refresh them: He had not left Himself without witness among
the infidels, that He might make them without excuse. He giveth to beasts and to beastly
men their food; their corners and garners are full, and abounding with divers sorts; but
God is specially known in Judah; His name is great in Israel. He showeth His Word and
His statutes among them; He hath not dealt so with every nation, neither have they
known His judgments.
3. The more grace appeareth in any, the nearer he doth resemble God, the more evidently
doth the image of God show itself in him. The image of God standeth and consisteth,
especially in holiness and true righteousness.

II. Let us gather the uses that arise from this doctrine.
1. This ought to stir us all up to labour to grow in grace and in the gifts of the Spirit, that
thereby we may procure and deserve the love of men. They that grow in grace are truly to
be reputed and accounted gracious.
2. Seeing it is our duty to respect everyone of the faithful, according to the grace of God
measured out unto him, it is required of all men to look always to the best things in the
choice of the companions of their life.
3. Seeing it belongeth as a special duty unto us, to show our greatest affection to such as
have in their hearts most religion; it serveth as a comfort and encouragement to all
callings, even the lowest that are amongst men, to labour after good things, and to seek
to serve and fear the Lord, seeing such as are the meanest, and of basest reckoning with
many, are respected and recompensed of Him. (W. Attersoll.)

Brethren in Christ
1. Seeing that in Christ, who is the Elder Brother of the house, we are all made brethren and
sisters together, having one Father, which is God; one mother, which is the Church; one
inheritance, which is heaven. It is our duty, being nearly joined by so strong bands, and
in so fast and firm a society, to love one another, to seek the good one of another, and to
 cut off all occasions of discord and division that may arise among us. For, shall such as
are members of one body be divided one against another?
2. Seeing the gospel of Christ teacheth us to account ourselves as brethren, albeit, it take not
away the degrees of persons and the differences of callings; it serveth as a good
instruction to all superiors, to use all mildness and moderation, patience and meekness
towards those that are their inferiors, and placed under them, and to teach them not to
contemn and abhor them, not to despise and disdain them. For howsoever there be one
way a great inequality between them in matters of this world, and in the things of this
life, inasmuch as God set superiors above us in an higher place, and requireth subjection,
reverence, and obedience of those that are beneath, yet in another respect they are
matches and equals, having a like portion in Christ, and a like interest in the means of
salvation.
3. This title of brethren communicated to all the faithful, serveth as a comfort and
consolation to all inferiors, and to teach them this duty, that they ought not to grudge, or
to be grieved that they are placed in a low estate, as though they were therefore less
esteemed and regarded of God.
4. Seeing God respecteth all alike, and hath made all as one, and as brethren that are in
Christ, it serveth as a reproof, and threatening, and terror, to all drowsy and secure
persons that think they shall escape the judgments of God for their high places. There is
no difference with God, there is no inequality with Christ, to them that are in Christ; high
and low are all alike with Him. None are saved for their highness; none are condemned
for their lowness. Christ Jesus accepteth no man for his glory; He rejecteth no man for
his ignominy. Let us, therefore, not bear ourselves bold and confident upon our outward
excellency, but stand in fear of His judgments, and prepare ourselves with all reverence
and diligence, that we may be found worthy to stand before the great God in that great
day of account. (W. Attersoll.)

Christian brotherhood

I. HERE NOTE THE SPIRITUAL KINDRED THAT IS BETWIXT TRUE CHRISTIANS. They are all
brethren--brethren by the Fathers side, having one Father, God the Father of spirits; brethren
by the mothers side, lying in the same womb of the Church, having one and the self-same elder
brother, Christ Jesus, begotten with the same spiritual seed; fed at the same table with the same
nourishment. This brotherhood must far exceed the natural, even as Gods fatherhood towards
us far exceedeth the natural fatherhood among men. Look, then, what nature tieth natural
brethren to, that doth grace much more the spiritual unto, as--
1. Amity and unity (Psa 133:1-2). How, then, do they show themselves brethren that do bite,
yea, and devour those that are of the same holy profession with themselves? Even as in
the sea, the greater fishes swallow up the lesser.
2. It is the part of brethren to take one anothers part, to cleave one to another, taking that
which is done to their brother as done to themselves.
3. It is the property of a brother, though at other times he have been something more unkind
to his brother; yet in his affliction and extremity, then to feel nature working in him, and
to show and express his affection by doing his best (Pro 17:17). If we then will show
ourselves true and natural sons of God, and so brethren to His children, when we see His
honour ready to be trod under foot, when we see His children evil intreated, then is it
high time for us to manifest our affection.

II. Observe that this spiritual brotherhood is betwixt all Christians indifferently, whatsoever
difference there be amongst them in outward civil respects, yet they are nothing prejudicial to
this spiritual fraternity in Christ: for here Philemon and Onesimus, the master and the servant,
are made these kind of brethren. This doctrine is of special use, both for comfort to inferiors and
for humiliation and moderation of mind to superiors, inasmuch as the servant is Christs free
man, and the master is Christs servant. (D. Dyke, B. D.)

Christianity and slavery

Christianity entered on no superficial and obvious contest with this ancient, consolidated, and
haughty iniquity, so general in the world and so intricately involved with the customs of the
rude, the laws of the advanced, with barbarian ferocities, Grecian philosophies, Roman power. It
sent no formal challenge to the system, to which it was as fatally hostile as it was to idolatry. But
it smote it with blows more destroying than of arms, and caused it to vanish as summer skies
and melting currents consume the glacier, which we call an iceberg, which has drifted down
from Arctic coasts. The Sermon on the Mount, Gods affectionate and watchful Fatherhood of
all, the brotherhood of disciples, the mutual duty and the common immortality of poor and rich-
-these were the forces before which slavery inevitably fell. Where philosophies had utterly failed
and eloquence had been wanting, and the progress of arts, cities or states, had only clenched
tighter the manacles of the bondman, He who taught on the narrow Galilee beach overwhelmed,
by the mystic energy of His words, the consummate oppression. It fell before Him as the warrior
falls, more surely than by bullets, by famine and thirst; as the giants strength fades in fatal
atmospheres. Not now a slave, but above a slave, as a brother beloved, so receive him; it was
the voice not of one apostle only, though he were the chiefest, but of the whole Church, to the
master who was himself in Christ. The grace of God that bringeth salvation hath appeared to all
men, before that announcement slavery could not stand, any more than flax before shrivelling
fires. (R. S. Storrs, D. D.)

Care for servants

The celebrated Earl of Chesterfield left, by his will legacies to all his menial servants, equal to
two years wages each, considering them as his unfortunate friends, equal by birth, and only
inferior by fortune. John Claude when on his dying bed, thus addressed his son, who, with an
old servant, was kneeling before him--Be mindful of this domestic; as you value my blessing,
take care that she wants nothing as long as she lives.
Mutual obligations of Christian masters and servants
Onesimus might remain a slave; there might be no change in their relative positions; but then
as the slave went about his ordinary duties; duties in which there was nothing degrading--for
duty cannot be degrading; if it is actually God to whom it is rendered; and, I might, therefore,
dare to say that it must be honourable--as the slave then went about his ordinary duties, the
master was to regard him as the free man of Jehovah, the heir, with himself, of an incorruptible
inheritance. The slave was to regard his master as possessing authority from God, to whom he
was bound to yield a devoted obedience; but at the same time, as a fellow traveller with himself
to a city where each should be judged according to his works. And what but a holy and close
brotherhood could subsist between the master and the slave when each thought of the other as
he appeared in Gods sight, and each being himself accountable to that God for every word and
every work? Would that rich and poor would both keep more in mind these which are the only
levelling principles of the Christian religion. It would do more towards cementing together the
several classes of society, now, alas, so much disjoined! than all the well meant endeavours of
statesmen and economists. It is a grievous thing for a country, more grievous than foreign
invasion, when there is little or nothing of kindly feeling between the several ranks, but jealousy
and envy separate them even more than titles and property. The rich and the poor filling their
respective places in a well-ordered community, each class dependent on the other, and neither
able to subsist by itself, ought to present the same spectacle as the members of the body; their
offices different, but their concord so great, that the whole framework is sensitive to the least
injury done to the least part. And we know of nothing but the diffused influence of Christianity
which can either produce this scare, or restore it when impaired. This, however, can, and that,
too, on the simple principle that while it puts a sort of sacredness around civil institutions, and
thus is a better upholder of the rights of the rich than despotism with its armies, or legislation
with its statutes; it puts also a dignity round poverty, and lifts it to at least equality with wealth,
by merging all human distinction in the being sons of God, and heirs of God. Let the rich feel
this, and where is pride? Let the poor feel this, and where is discontent? Oh, the beauty of the
spectacle which might be presented if the brotherhood which Christianity recognises and
enforces were practically instituted throughout a community! There is little else needed for the
making that millennium on which prophecy has poured its most gorgeous colouring. (H. Melvill,
B. D.)

Specially to me, but how much more unto thee, both in the flesh, and in the Lord-
-
Reasons for the increase of mutual love
Hereby there is offered to our considerations this lesson to be learned, that the more bands
and reasons are given unto us of God to care for any, the more we are bound to care for Him,
and to respect Him. A professor of the gospel is more to be regarded than he that is without. One
of the same nation, more than a stranger; one of our own kindred, more than another farther
from us; a neighbour, more than one that dwelleth many miles from us; one of a mans house,
more than him that is out of his house; a kinsman converted to the faith, and become a true and
perfect Christian, more than a kinsman not converted; a child that hath the sparks of grace in
him, more than a child void of them; a servant fearing God, more than a servant in the same
family that doth not fear God, nor regard His Word, nor make conscience of the means of his
salvation. The reasons being wisely considered will make this plainly to appear unto us.
1. It is a general sentence delivered by Solomon in the book of Ecclesiastes, Two are better
than one, and a threefold cord is not easily broken. Wheresoever there are stronger
cords to tie us, and no bands to join us together, our love ought to be the greater one
towards another. Many sticks make the greater fire, and many strings the better music.
2. It is a thing very well pleasing in the sight of God, to consider what means He hath
afforded to increase mutual love and society one with another. This is the reason urged
by the apostle to persuade the children and nephews of poor widows to take care for their
parents according to their ability, because that is an honest thing, and acceptable before
God. Now we are bound unto them by many effectual reasons, as it were with bars of
iron, and bands of brass, to nourish those that have nourished us, that have fed us, that
have clothed us, that have begotten us, and brought us into the world, so that we must
acknowledge it both right and reasonable.
3. Such as break these bands and cast away these cords from them, do set themselves
against the doctrine of Christ, and may be sent to school to the infidels; nay, to the brute
beasts, which are not void of a certain natural affection. This the apostle teacheth, If
there be any that provideth not for his own, and specially for them of his household, he
denieth the faith, and is worse than an infidel. For howsoever they profess the faith in
words, yet in deed and in truth they deny it. But God is delighted with our works, not
with our words, and looketh upon the substance, not the show of our religion. (W.
Attersoll.)

Love forever
 Very dear was Onesimus to the apostle; dear as being a spiritual son, whom, as he expresses it,
he had begotten in his bonds. But dearer still must he be to Philemon who had not succeeded
in the endeavour to turn him from the error of his ways. It may be, and it should be, a deep
gladness to the minister of Christ if God employ him in inducing the prodigal to return to his
home. But even this gladness is nothing to that of a parent or guardian who receives back the
wanderer, and views in his conversion the fruit and the recompense of his prayers and his tears.
The parent seems to have laboured in vain when another is employed where all his efforts have
failed. But oh, think not on this account that the joy is transferred from the parent to the
minister--A brother beloved, specially to me, but how much more unto thee. I have not robbed
thee of thy rapture through taking from thee the office wherein thou didst so devotedly toil. I
have gained indeed a rich delight for myself; but there is a richer--richer as succeeding to fear,
and watching, and anxiety--richer as thou now dost receive back a beloved one, of whom thou
thoughtest that thou hadst lost him forever. Surely, the apostle seems here to imply that ties of
earthly relationship and family, though they will not subsist hereafter in anything of their
present selfishness and contraction, shall nevertheless not wholly disappear from our future and
everlasting condition. He speaks, you observe, of Philemon as having received Onesimus
forever; and of Onesimus as dearer to Philemon than even to himself who had turned him to the
Lord. If it was forever that Onesimus was received; and if he have reason to be dearer to his
master than to any one beside, we can hardly avoid the inference, that in a higher and better
state of being there will be something corresponding to human friendships and associations--
that parents and children, husbands and wives, brothers and sisters, will be more to each other
than parties, who have been wholly strangers on earth; that although in that lofty and ethereal
condition, they neither marry, nor are given in marriage, still it will be in the purifying and
refining rather than in the actual destruction of earthly relationships that the future shall be
distinguished from the present. All of you, we believe, admit that those who have known each
other on earth shall know each other in heaven. This seems to follow on our preserving our
identity; on our remaining, and on our feeling ourselves the same persons hereafter as here. You
all, moreover, admit that the saints in heaven shall constitute but one vast family, every member
of which shall be bound to every other by intimate as well as indissoluble ties. But it seems
necessary in order to there being any worth in the first part--that of our knowing each other in
heaven, that this should not interfere with the second part--that all the redeemed shall
constitute one family above, that we suppose human associations so far to remain that Philemon
should single out Onesimus and regard him as with a special affection. There is perhaps but very
little that is cheering in the prospect of a reunion with friends whom we have long lost, if they
are to be nothing to us through eternity but what others will be whom we never saw. It will
hardly help to dry the tears of the mother as She weeps over her child, to tell her that she shall
see that child again, but see it only where it shall be to her nothing more than what a thousand
others are. There must be some place, some play for human affections, else shall we so
spiritualise the future as to strip it of all influence on such beings as ourselves. And there is
place, and there is play for human affections. (H. Melvill, B. D.)

PHM 1:17
If thou count me therefore a partner
A partner, not a prelate
He does not say, If thou count me a prelate, a ruler of the Church, but a partner; he is content
to be one of them, not above them. The angels count us partners (Rev 19:10); Christ counts us
partners (Heb 2:14); and shall we disdain to call one another partners? There are partners in
nature, so are we all; partners of the same air, water, fruits of earth, misery, death; there are
partners in office, as churchwardens, and constables; there are also partners in grace--partakers
of the Divine nature, of one Christ, of one heaven. Such a partner did St. Paul desire to be
accounted; and happy are they that are in this partnership. (W. Jones, D. D.)

A partner
Philemon and the apostle had been at one time associated as partners in their secular calling.
The latter accordingly now falls back upon the language which business men who are so
connected use in writing to each other. If thou count me a partner, receive him as myself. Let
the runaway slave stand on the footing of my agent, and be treated as the agent of a partner
ought to be. But then there came the fact which, both for the sake of justice and of the penitent
himself, St. Paul had no wish to gloss over, that there had been a wrong committed. Onesimus
had stolen or embezzled. How was that to be dealt with? Here also he falls into the business
language of partners. If he hath wronged thee, etc. He was ready to debit himself with that
responsibility. (Dean Plumptre.)

New arguments
The words in this verse are not many, but the observations are not few that might be
concluded and collected out of the same.
1. First of all, many may marvel that the apostle is so earnest, importunate for a servant, and
especially for such a servant. Surely, fear of hard and severe dealing might have moved
Onesimus to distrust and despair, and therefore he useth all means to hold him up, to
cherish his faith, and to further the good work begun in him, being as yet a young plant,
a new convert, as a joint newly restored, and having yet, as may be thought, a tender
conscience; whereby he provoketh us and all others, to seek tenderly the upholding,
maintaining, confirming, and comforting, such as have given witness of their true
repentance, not to quench the smoking flax, nor to break the bruised reed. For seeing we
are with all mildness to receive unto us such as are weak in the faith; woe unto them that
stay them that are coming forward, and lay stumbling blocks in their way to bring them
back, and to cause them to return to their vomit with the dog, and to the wallowing in the
mire like the sow that was washed. And seeing the sinner is thus to be helped, which hath
approved his conversion unto us, that we are to make intercession unto others, to obtain
pardon for the penitent; we are admonished, that they are much more favourably to be
handled, and carefully to be received, and gently to be remitted by ourselves.
2. We see that to the old request he added a new reason; for we shall never find in this
epistle his petition barely and nakedly propounded. He hath used diverse arguments
before to persuade Philemon, yet here we have another annexed, to move him to grant it
without denial or resistance. This giveth instruction to the ministers of the gospel, to
teach the truth soundly and substantially, as that the consciences of the people may be
well grounded and thoroughly settled therein. When matters of weight and importance
are in question they must not deal rawly, they must not use weak proofs and unsufficient
reasons, whereby men may be rather hardened in their errors than helped out of their
errors.
3. The apostle doth not simply say: If our things be common (as he might have done), but if
thou account them common, and us to have a communion between ourselves, declaring
thereby that it is not enough to know a truth, unless we also yield unto it as unto a truth.
It is one thing to know what is good in our judgments, and another thing to embrace it in
our practices. It is one thing to know what is evil in our minds, and another to refuse it in
our actions. We must labour not only to have our thoughts cleared, our understanding
and our judgments rectified, to see the truth, but to have our hearts and affections
 sanctified to follow it. It behoveth therefore not to rest ourselves satisfied with general
notions, but so to ensue after them, as that we make special application of them. David in
general knew that adultery was evil; Noah knew that drunkenness was beastly; Peter
knew that denying of his Master was fearful, yet in the brunt of temptation, though the
mind had knowledge of it, the affections would not refuse it, but yielded as a city
besieged by an enemy.
4. The apostle putteth Philemon in mind, that seeing there was so near a conjunction
between them twain, that they were become as it were one man, and had one mind in
two bodies; it followeth that whosoever was joined to one of them ought of necessity to
be joined to the other. Whereby we see that such as are our friends ought to be also the
friends of our friends, that is, of those that are joined unto us. Philemon was the friend of
Paul, and therefore if Onesimus were the friend of one he must needs be the friend of the
other. Paul and Philemon were as two brethren; if then Onesimus were the brother of
Paul he ought also to be accounted the brother of Philemon, and therefore he would have
him received as himself. It is no true friendship when one maketh profession to love
another man, and yet hateth him which is his chiefest and dearest friend; for if indeed we
loved him we would for his sake love the other that loveth him. This we see in the
covenant made with Abraham, who is called the friend of God, whereby it appeareth that
the Lord promised to be a friend to his friends, and an enemy to his enemies.
5. In the amplification of the conclusion he addeth (as myself), thereby showing that he
would have him regarded no otherwise than himself. Whereby we learn that our love to
the brethren ought not to be in word, or in tongue, or in show, but in deed, in truth, and
in heart. This is Christian love, this was in Christ towards us, and this should be in all of
us one toward another (1Jn 3:18; Rom 12:9; 1Pe 4:8). (W. Attersoll.)

PHM 1:18
If he hath wronged thee, or oweth thee ought
Theft
The form only is hypothetical. The case is put as one which is absolutely unquestionable. No
doubt Onesimus robbed his master when he ran away. The consequence of this is a debt at
present unpaid. He wronged Philemon once for all, and consequently is in debt. Flight and theft
were instinctively associated in the minds of Romans as the kindred offences of slaves. It will be
observed that St Pauls teaching was not socialistic. Not private property, but the abstraction of
it, was theft in his estimation. (Bp. W. Alexander.)

Ownership of goods
We learn from hence that the communion which is among the faithful saints doth not take
away the private possession, dominion, distinction, and interest, in the things of this life. Albeit
the things belonging to this temporal life be in some respect common, yet in another respect
they are private. They are common touching use, they are private touching possession.

I. This truth will yet further and better appear unto us, if we enter into the CONSIDERATIONS
OF THE REASONS THAT SERVE TO STRENGTHEN IT.
1. It is confirmed by the Commandments of God, and by the fourth petition of the Lords
Prayer. The Eighth Commandment forbiddeth us to steal away our neighbours goods,
and to do him the least hurt therein. The Tenth Commandment restraineth the inward
lusts and motions that arise in our minds, and condemneth the coveting of his house, of
 his wife, of his servant, of his ox, and his ass, or of anything that belongeth unto him. If
then God commandeth the preservation of every mans goods, and forbiddeth all injuries
to be offered unto them, it standeth us upon to acknowledge a right and interest that
everyone hath in earthly things given unto him. Likewise our Saviour Christ teacheth us
daily to ask our daily bread, so that no man ought to desire that which is anothers bread,
but everyone to know his own, what God hath given him, and what he hath given to
others. If then there be bread that is ours, then also there is bread that is not ours. And if
somewhat be ours and somewhat not ours it followeth that everyone hath an interest in
his own goods, and cannot lay hold of another mans.
2. The invading of other mens inheritances, and the encroaching upon their private
possessions, is the fruit either of a confused anarchy, or of a loose government; and both
of them are contrary to that ordinance which God establisheth, and the order that He
requireth.
3. Everyone hath a proper and peculiar possession, his own servants to order, his own
ground to till, his own fields to husband, his own family to govern, and his own
domestical affairs to manage, that he may provide things honest in the sight of God, that
he may rejoice in the labour of his own hands, and be thankful to the Father and giver of
all good things. It is a rule taught by nature, approved by experience, strengthened by
customs, and established by the founders of cities and kingdoms, that whatsoever is
cared for of all is cared for of none as it ought to be, but is neglected of all.

II. As we have seen the reasons that confirm this doctrine, so let us see the USES THAT
INSTRUCT US IN MANY PROFITABLE POINTS TENDING TO EDIFICATION.
1. This confuteth and convinceth the detestable sect who deny to men any property in
anything, but would have all things common.
2. Seeing every man hath a state in his own goods, it teacheth us this duty, that we ought to
be content with the portion which we have, be it more or less, be it a simple or a worthy
portion, and to be by all means thankful for it; considering with ourselves that the
difference of places, lands, possessions, with the properties thereof, be of God, and are to
be acknowledged as His gift.
3. We learn from this doctrine to take good heed that we do not abuse our property and
dominion of those gifts that God hath given us, bestowing them only to our private use,
and withholding the comfort of them from others, to whom they ought of right to be
imparted and employed. For albeit the possession of them be ours, yet there is a use of
them belonging to the saints; the property of goods and the communion of saints
standing together. Whensoever we have these outward things we must not withhold
them, when they may profit the Church and refresh the saints. (W. Attersoll.)

Put that on mine account--

Taking the slaves debt
The verb used here for put to the account of is a very rare word; and perhaps the singular
phrase may be chosen to let another great Christian truth shine through. Was Pauls love the
only one that we know of which took the slaves debts on itself? Did anybody else ever say, Put
that on mine account? We have been taught to ask for the forgiveness of our sins as debts,
and we have been taught that there is One on whom God has made to meet the iniquities of us
all. Christ takes on Himself all Pauls debt, all Philemons, all ours. He has paid the ransom for
all, and He so identifies men with Himself that they are received as Himself. It is His great
example that Paul is trying to copy here. Forgiven all that great debt, he dare not rise from his
knees to take his brother by the throat, but goes forth to shew to his fellow the mercy he has
found, and to model his life after the pattern of that miracle of love in which is his trust. It is
Christs own voice which echoes in put that on mine account. (A. Maclaren, D. D.)

Suretyship
From this offer that Paul maketh, which is, to satisfy another mans debt, we learn that it is a
lawful thing for one man to become surety for another, and to engage himself for his sure and
faithful friend, of whom he is well persuaded. Howsoever suretyship be to some very hurtful,
and to all dangerous, yet it is to none in itself, and of its own nature, unlawful or sinful, when the
merciless creditor shall take his debtor by the throat and say, pay me that thou owest.

I. And if we require better grounds to satisfy us in this truth, let us enter into the strength of
reason to assure us, without any wavering herein.
1. Weigh with me the example of Christ, an excellent pattern and president of the practice of
this, an example far beyond all exception, an example that overshadoweth, and dazzleth,
and darkeneth, all that cloud of witnesses produced by the apostle in the Epistle to the
Hebrews; He became surety for His Church unto His Father, to pay the debt of our sins,
and to satisfy His justice.
2. It is a fruit of love and brotherly kindness, even this way to relieve and help such as are
like to suffer damage and detriment by want of outward things. There is no man so rich
but may become poor; no man so high but may be brought low; as there is no full sea but
hath his ebbing. Now humane society and Christian piety requireth that one should
sustain and succour another in their necessity. We are commanded to help up our
enemys ox that is fallen, or his ass that is sunk down under his burden; how much more
ought we to show pity and compassion to our brother himself, vexed with the creditor,
terrified with the prison, oppressed with the debt, and dismayed and discouraged with
the payment at hand that is to be made? So then, whether we do consider that Christ
Jesus is made our surety, and that suretyship is a fruit of Christian love one toward
another, in both respects we see that in itself it is not to be disallowed or condemned.

II. The uses of this doctrine are diligently to be considered of us.

1. If it be lawful to become surety one for another, it convinceth and confuteth those that
hold it to be evil and unlawful, to give their word, or offer their hand, or tender their
promise, for their brethren. Love is a debt that we owe to all men, as the apostle testifieth
(Rom 13:8), and therefore we ought not to fail in the performance thereof.
2. Seeing we have showed it to be lawful to enter into suretyship (for if it had been simply
and altogether forbidden Paul would never have proffered himself to be surety unto
Philemon for Onesimus), this serveth divers ways for our instruction. For hereby we are
directed to be careful to use it lawfully. It is good and lawful if a man use it well and
lawfully. But if we use it and enter into it rashly, not rightly, ordinarily, not warily,
foolishly, not wisely, desperately, not discreetly; if we entangle ourselves with it without
much deliberation, without good circumspection, and without due consideration, it
becometh unlawful unto us. Wherefore that this giving of assurance to others, and for
others, either by our word or hand, may be performed lawfully to the good of others, and
not the hurt of ourselves, we must mark and practise two points:--
(1) Consider the persons of others for whom it is done.
(2) Our own persons that do it; and these two are caveats for all sureties.
Touching those persons for whom we become sureties, we must know that we are not to
engage ourselves and our credit, for everyone that will crave it at our hands, and enter into
bands for them, and promise us fair to see us discharged; but in such men, who oftentimes have
a greater feeling of their own wants and necessities than of freeing them out of woe that have
pledged themselves for them, we are to observe three things.
(a) That they be well known.
(b) That they be honest and godly.
(c) That they be sufficient to pay that which they would have us bound unto another,
to assure him that they will pay.
3. Touching our own persons, before we are to enter into band or suretyship for others we
must mark and meditate upon two things.
(1) What is the sum for which we shall be obliged.
(2) The means how we maybe discharged. It standeth us greatly upon to bethink
ourselves both what is the quantity, and what is our ability to answer it. It is a moral
precept and wise saying, worthy to be written in our hearts, be not surety above thy
power; for if thou be surety, think to pay it. Let every man therefore well weigh his
own strength. It were foolish pity for the saving of another mans life to lose our own.
It were a merciless kind of mercy to leap into the water and drown ourselves while we
seek to deliver another. We are commanded to bear the burden one of another, but it
were more than foolish pity to break our own shoulders, by sustaining the weight and
hearing the burden of another man. Again, as we are to mark our own strength, so we
are to consider our own discharge, how we may be secured and set at liberty. For,
before we pass our word, or give our band and hand for the payment of other mens
debts and duties, we must know how we shall be assured to be delivered from that
burthen and bondage that we have undertaken. We ought indeed to bear good will to
all men, but our good will should not be a loser. It is no charity to receive a blow
upon our own heads to keep the stroke from another. Know what kind of man he is
for whom thou becomest a surety. If he be a stranger to thee meddle not with him; if
he have broken his credit with any before, suspect him; if he be a shifting companion,
discard him; if he be unsufficient to pay his own debt, deny him; if the sum be great
and thy ability little so that it may hinder thee and thy calling, if thou be driven to pay
it, enter not into it; and if thou cannot see which way thou mayest be freed from the
peril and danger that hangeth over thy head, fly away from it as from a serpent that
will sting thee, as from a canker that will consume thee, as from a gulf that is ready to
swallow thee.
4. Seeing it is not unlawful or forbidden to bind a mans self by band or otherwise to
another, it ought to teach all creditors and lenders not to be rough and rigorous over a
surety. No cruelty toward any is lawful. (W. Attersoll.)

The atonement--an illustration

Suppose, then, that Philemon had demanded the repayment of what he had lost to the
uttermost farthing; suppose that for many months St. Paul had had to work very hard, and to
live very sparely, in order to earn the required sum, and that at last he had actually paid it to the
rich Philemon, in order that Onesimus might be got out of his debt: would that have been wrong
and base? wrong of St. Paul, I mean. Would you, would any man, have blamed him for it? Would
you not, rather, have been moved to an enthusiastic admiration of the man who was capable of
so singular and so signal an act of self-forgetting generosity and compassion? And what would
you have thought of Philemon if he had taken the money? Surely you would have been as quick
to condemn him as to admire Paul. Which things may be allegorised. Let us, then, for our
instruction in righteousness, turn this story into an allegory or parable. Let Philemon, the just
and kind master, stand for God, our Father and Lord. Let St. Paul, the generous debt-assuming
apostle, stand for Christ, our Saviour. Let Onesimus, the fraudulent and runaway slave, stand
for man, the sinner. And then, sinful man, fleeing from the God he has wronged, falls into the
hands of Christ, and comes to know and hate his sins. Christ goes to the Father saying, If he
[i.e., man] hath wronged Thee, or oweth Thee ought, put that to My account; I will repay it.
And, according to one theory of the Atonement at least, God takes the money; He demands that
Christ should exhaust Himself with toil and suffering in order that mans debt may be paid, and
then blots out the debt from his account. Assuming for a moment this theory of the Atonement
to be a true theory, what are we to think of Christ? Was it wrong, was it blameworthy of Him, to
take the sinners place, to pay the sinners debt, to atone the sinners offence? If we hold to our
parallel, so far from thinking it wrong, we can only pronounce it an unparalleled act of generous
and self-forgetting love: so far from blaming Him for it, we can but honour and admire Him for
it with all our hearts. But if God took the money--if He would not release man from his debt till
some one, no matter who, had paid the debt--what are we to think of Him? Had Philemon taken
St. Pauls money, we agreed that in him it would have been an action almost incredibly mean
and base; we agreed that we should have felt nothing for him but contempt. Are we to lower our
standard, and alter our verdict, because it is God, and not man, who is called in question--God,
from whom we expect, and have a right to expect, so much more than from man? No, we cannot,
we dare not, either lower our standard or alter our verdict. What would have been wrong in man
would have been at least equally wrong in God. And as God can do no wrong, either our parallel
does not hold good, or this theory of the Atonement must be radically misleading and
incomplete. Is the parallel at fault, then? Look at it again. Philemon was a just and kind master.
And does not God Himself claim to hold a similar relation to us? Onesinms was an
unprofitable servant--running away from a master he had robbed. And have not we again and
again robbed God of His due, and left His service to walk after our own lusts? St. Paul loved
Onesimus as his own heart, as himself (Phm 1:12; Phm 1:17); and, in his love, he even put
himself in the place of Onesimus, assumed his debt, interceded for him with his justly offended
master, and raised him from the status of a slave to that of a brother beloved. Are there any
words, even in the Bible itself, which more accurately and happily describe Christs relation to
us? The parallel holds good then. We may take Philemon as setting forth Gods relation to us,
Onesimus as setting forth our relation to God, and St. Paul as setting forth Christs relation both
to God and man. But as the parallel does hold good, must not that theory of the Atonement to
which I have referred be radically misleading and incomplete? No doubt any theory of the
Atonement must be incomplete, for the Atonement is the reconciliation of man to God; and
which of us fully comprehends either God or man? How, then, can we comprehend and express
that Divine act or process, that miracle of time, by which the relations of God with man and of
man with God were or are being drawn into an eternal concord? No theory of the Atonement
conceived by the human mind, and expressed in human words, can possibly be perfect and
entire, lacking nothing. The great mystery of godliness must ever remain a deep in which all
our thoughts are drowned. And any man who assumes that he can comprehend it, and crush it
into some narrow and portable formula, does but prove that he pertains to that well-known
category or class which presumes to rush in where angels fear to tread. Still we may refuse to
hold any theory of the Atonement which is obviously untenable. We may know, we may learn
from Scripture at least enough of the Atonement for faith to grasp, and for the salvation that
comes by faith. And, surely, it is impossible to deny that in sundry places Scripture does teach
what is known as the vicarious or substitutionary theory of the Atonement; that it speaks of
Christ as taking our place, paying our debt, suffering in our stead. Whether we like it or not,
there it is: the writings of St. Paul are full of it. Whatever the moral effect of it were, candour
would compel us to confess that this aspect of Christs work and ministry of reconciliation is set
forth in the Scriptures of the apostles--not as the only aspect, only, indeed, as one of three or
four, but still as a true aspect, as demanding our acceptance. Nevertheless, I confess that I for
one should hesitate to accept it, were I unable to see and to show that the proper moral effect of
it is not evil, but good; that it does not tend to weaken our hatred of sin, or to relax our struggle
against it, but tends rather to strengthen our hatred of it, and to brace us for new endeavours to
overcome it. And I value this story of Onesimus very highly because it suggests a reasonable and
a complete answer to this common difficulty and objection. For, consider: Was St. Pauls offer to
pay the debt of Onesimus in the very least degree likely to confirm Onesimus in his knavery?
Suppose the offer accepted; suppose he had seen the busy and weary apostle toiling night and
day, suffering many additional hardships, in order to clear him of his debt--would Onesimus,
after having thus seen what his crime had cost, have been the more likely to rob Philemon
again? Would that have been the natural and proper effect on his mind of the apostles generous
and self-sacrificing love for him? We know very well that it would not. We know very well that
Onesimus, touched and melted by the love St. Paul had shown him, would rather have starved
than show himself wholly unworthy of it. Why, then, if we believe that Christ Jesus, in the
greatness of His love, took our place, paid our debt, toiled and suffered for our sins, and so
reconciled us to the God we had wronged--why should that have a bad moral effect upon us? If
Christ so loved us as to give Himself for us, the just for the unjust; if we clearly and honestly
believe that, surely its proper moral effect on us will be that we shall love Him who so loved us:
and how can we love Him, and yet not hate the evil that caused Him so much pain? But here we
come back to a still graver difficulty. As St. Paul, to Philemon, for Onesimus, so Christ says, to
God, for us, If they have wronged Thee, or owe Thee ought, put that to My account; I will repay
it. Let it be granted, as I have tried to show, that this assumption of our place and debt by
Christ Jesus was an act most noble and generous and Divine. Let it be granted, as I have also
tried to show, that by our faith in His great love we are incited to more strenuous efforts after
moral purity and righteousness, instead of being degraded and demoralised by it. Grant both
these points: and, then, what are we to think of God if He took from Christ the money which
paid our debt? All that series of Scriptural figures which represents our sins as debts, and the
Father Almighty as keeping a book in which they are entered, and as blotting them from that
book when they are paid, may be necessary, and may once have been still more necessary than it
is now, to set forth certain aspects of spiritual truth. But we need not conceive of Gods book as
though it were a ledger, nor of God Himself as a keen, hard-eyed merchant, still less as a
peddling huckster, indifferent where his money comes from so that he gets it, and gets enough
of it. All this is not in the Bible, though it may be in certain creeds and systems of divinity which,
although they have had their day, have not even yet altogether ceased to be. And even the
mercantile and forensic metaphors which are in the Bible are but metaphors after all; i.e., they
are but human forms of Divine truth adapted to the weakness and grossness of our perceptions.
Nor do they stand alone. Lest we should misinterpret them, they stand side by side with figures
and words which set forth other aspects of the self-same truth in forms we cannot easily
mistake. Recall and consider, for example, such sayings as these:--God so loved the world that
He gave His only begotten Son, that whosoever believeth in Him might have eternal life; and
again, God was in Christ reconciling the world unto Himself; and again, Herein is love, not
that we loved God, but that He loved us, and sent His Son to be the propitiation for our sins.
Are not these words sufficiently simple and clear and direct? Are they not instinct--charged and
surcharged--with a Divine tenderness? But if these sacred and tender words be true; if God was
in Christ, if He against whom we had sinned Himself took our debt upon Him that He might
frankly forgive us all, is there any lack of love and kindness in Him then? It was noble in St.
Paul, you admit, to take the debt of Onesimus upon him; but it would have been ignoble of
Philemon to let the apostle pay it. Granted. But suppose--for even impossibilities are
supposable--that St. Paul had been both himself and Philemon. Suppose that when, in the form
of Philemon, he had been robbed at Colosse, he forthwith posted to Rome in order that, in the
form of St. Paul, he might bring Onesimus to repentance, in order that, at any cost of toil and
suffering to himself, he might wipe out his debt and atone his wrong. Would not that have been
nobler still? And if God, the very God whom we had defrauded, from whom we have fled,
Himself came down into our low and miserable estate, to toil and suffer with us and for us, in
order that He might bring us back to our better selves and to Him, in order that He might wipe
out the debt we had contracted, convince us that He had remitted it, and raise us to a new life of
service and favour and peace--what was that but a love so pure, so generous, so Divine, that the
mere thought of it should melt and purify our hearts? We are to think of God, then, not simply
as taking the money offered Him by Christ on our behalf, but also as paying it; not as exacting
His due to the uttermost farthing, but rather as Himself discharging a debt we could never have
paid. In the terms of our parable, He is Paul as well as Philemon--not only the Master we have
wronged, but also the Friend who takes the wrong upon Himself. And we owe to Him both
whatever service and duty the forgiven Onesimus owed to Philemon, and whatever gratitude
and love he felt for St. Paul. (S. Cox, D. D.)

Reparation to God
And what a light is shed on the gospel idea of making reparation to God by means of a
substitute, according to this earthly analogy! How finely the apostle here follows in the footsteps
of Him who, on a higher plane, offered Himself as pledge or pawn for us who had failed to
render the service that was due! Sin is no doubt much more than debt, but it is debt in so far as
human defalcations stand in the account with God. Through melancholy faithlessness and
dereliction and apostasy toward Him, what debts have been accumulating beyond all human
power to liquidate! Neither regrets nor promises can here avail. Debts must be paid, if they
would creditably be written off. The grace of the Lord Jesus admits of Him being debited. To the
trusting soul He says: I am your written and covenant surety; and so far as sin is a load of debt
to God, it is His alone to say: Put this down to My account. I will repay. Not as if there were
any transference of moral qualities, or confusion of merit. Human guilt or blameworthiness can
never be transferred to Christ, only imputed or reckoned to His account. What is actually
transferred is the liability. And so must Christs merit be ever His own--its benefits only can be
transferred, when it itself is imputed or put to any human account. In this sense Christ is ever
holding Himself forth as able and ready to bear away the burden of human debt, and cancel sin,
in the account of any soul with God. (A. H. Drysdale, M. A.)

PHM 1:19
Written it with mine own hand
--St. Paul may have written the whole of this letter with his own hand, contrary to his usual
practice. (Jerome.)

A precious relic
What a precious relic, in that case, for Philemon and his family! (Bp. Wm. Alexander.)

A signed bond
It does not follow from this sentence that the whole Epistle was written with the apostles own
hand; rather it would seem that he made this engagement of repayment to be more emphatic
and significant by distinguishing it from the rest of the Epistle, and by taking the pen from the
hand of his secretary, and by inditing that particular clause with his own autograph, well known
to Philemon. (Bp. Chris. Wordsworth.)

A Christians word should be enough

If we did live as becometh Christians, there should need no greater bond than the word of a
Christian. The saying is, By the word of a king; who would not take a kings word, so royal are
they in their performances? Christ has made us all kings, to God His Father; therefore we should
have a singular care of any of our bare words; though the witnesses die, yet God who heard our
word lives forever. But we are fallen into such an age that many mens bonds are of no validity.
Samson broke the cords; and some break the seals of green wax at their pleasure; they make no
account of paper or parchment bonds till they be cast into iron bonds. Some put their hands and
seals to a writing, that make no conscience of the accomplishment of that which they have
written. They are content to go so far with Pilate as to acknowledge their handwriting--What I
have written, I have written; but they will not say, What I have written I will perform. St. Paul
was of another mind; as he gave him his hand for the payment, so he gives him his heart and
faithful promise to pay it. (W. Jones, D. D.)

Written covenants
We learn from hence, that civil instruments and covenants in writing, together with other
assurances that may be asked and granted, are good and lawful, even amongst the best and
greatest friends. I say, when debts are owing, when bargains are made, when money is lent,
when lands are sold, and when there are mutual contracts between man and man, between
friend and friend, between kinsman and kinsman, assurance in writing with hand and seal may
be interchangeably given and received. And if we would enter into a further consideration of this
truth we shall see a plain confirmation of it by sundry reasons.
1. It is a common proverb among us, fast bind, last find. That which is loosely bound is
lightly lost; but a three-fold cord, well tied and twisted by word, by writing, by seal, is not
easily broken. A word affirmeth, a writing confirmeth, a seal assureth, and everyone of
them bindeth to confirm our promise. We see by daily experience that men are both
mortal and mutable, and words prove oftentimes but wind, albeit ratified with the
greatest solemnity. True it is, our word ought to be as good as a thousand obligations,
but deceit is bred naturally in our hearts, so that we cannot ground upon the bare word
of men to find good dealing. Otherwise, the Lord would never have given so many laws to
restrain wrong and injustice, fraud, and oppression. All these, or at least a great part of
them, are prevented by setting down our covenants and agreements in writing under our
hands and seals.
2. It is needful to have this manner of dealing among us, to the end that equity and upright
dealing might be observed among us, and that all occasions of wrangling and wresting of
words and bargains might be cut off as with the sword of justice.
3. That all occasion of controversy and cousenage might be taken away. For if there were no
writing to show (the memories of men being frail, and their practices being unfaithful)
the world would be full of all loose dealings, and concord would be banished from among
men.
4. Good assurance is to be allowed and received, to the end we may safely dispose of such
things that are in our power and possession, either to our posterity or otherwise. Hence
hath been in all ages, the laudable and commendable use of making wills and testaments,
which the word of God approveth by delivering divers rules belonging to that profession.
The law of God and of nature hath taught: that the will and testament of the dead ought
not to be abrogated or altered; and that no will is of force until the testator be dead. Now
we know not whether the gifts that we give, and the legacies that we bequeath, be of our
own proper goods or the goods of other men, except we have beforehand a sufficient
assurance of them made unto us. Seeing, therefore, where there is a fast knot, there is a
sure keeping; seeing upright dealings is to be observed; seeing occasions of quarrels and
contentions are to be stopped; and seeing the goods that God hath given unto us are
rightly to be bestowed: it followeth that everyone is to provide for the security and
 quietness of his estate by all lawful means, not only by word of mouth, but by assurance
in writing, that thereby he may foresee the danger that may come upon him and be wary
and circumspect in all his doings, according to the saying of Christ, the Teacher and
Author of true wisdom, Be ye wise as serpents and innocent as doves. For if wisdom do
season all our affairs, then also our contracts that are common in this life. (W.
Attersoll.)

Mans debt remitted by Christ

Of what has not man robbed God? He has assailed His government, His laws, His honour, He
has stolen and prostituted His gifts, time, health, mind, influence, to the service of sin, and
striven to dethrone Him in the very world which He made, and in the heart whose every
pulsation is at His will. Who shall atone for the great wrong? Only a surety, and He a Divine one,
who is willing to draw upon His own head the punishment, and submit to be wounded for our
transgressions, and bruised for our iniquities, and to do and suffer whatever the claims and
honour of Divine love required, till He could say, It is finished, and depart in peace, the Author
of an eternal salvation to all that believe on His name. Graciously has God made earthly
relations between man and man the representatives and explainers of higher things, and Pauls
generously undertaking the debt of the guilty Onesimus sets vividly before us that Saviour whom
it was his whole life to preach and his brightest hope to enjoy. (R. Nisbet, D. D.)

Thou owest unto me even thine own self besides--

Man restored to himself
Very pregnant words indeed. He that accepts the gospel of Christ is made the true possessor of
himself. Before this his soul was enslaved to evil, so that, humanly speaking, it would have been
better for him if he had not been born. Now his true being is restored to him, so that by Gods
grace he can fulfil that purpose for which he was created and redeemed--the glorifying of God in
his whole self--in his body and in his spirit, which are Gods. (M. F. Sadler, M. A.)

We owe ourselves to Christ

Does not Christ speak to us in the same language? We owe ourselves to Him, as Lazarus did,
for He raises us from the death of sin to a share in His own new, undying life. As a sick man
owes his life to the doctor who has cured him, as a drowning man owes his to his rescuer who
dragged him from the water and breathed into his lungs till they began to work of themselves, as
a child owes its life to its parents, so we owe ourselves to Christ. But He does not insist upon the
debt; He gently reminds us of it, as making His commandment sweeter and easier to obey. Every
heart that is really touched with gratitude will feel that the less the giver insists upon his gifts,
the more do they impel to affectionate services. (A. Maclaren, D. D.)

What do you owe

Have not all of us received benefits? Have we paid our gratitude? I do not mean how much
you owe to the grocer, baker, and landlord; but how much do you owe to yourself, to humanity,
to God.

I. God is our Father who cares for us, and we therefore owe SUBMISSION TO HIS WILL when
crosses and tribulation come. Tribulations borne with resignation shall mellow our nature, and
be as a mould to fashion our character like unto Christ.

II. Do you not owe to yourself and to your fellow men the DOING OF DUTY? As the men who
built Jerusalem, each repaired the wall before his door, so let us each do the duty that lies next
us. We are not like the spectators in a theatre. We are the tragedians; we are the actors; daily life
is our stage; Christ, and the angels, and our fellow men, are the spectators. Let us do our duty
manfully, as Christ did. Do it because it is right; and remember that duty well done will honour
us at the judgment day.

III. PAY YOUR DEBT OF RELIGION TO THE WORLD. When passing Westminster Abbey or St.
Pauls Cathedral, if I have a quarter of an hour to spare, I always enter the sacred building and
walk reverently over the graves of the good men of the past, and while looking on their partly
obliterated names, I am inspired by their example to pray that my life may also be beneficial to
my fellow men. What can be grander than a life which exhibits true Christian religion! Cannot
you make yours such a life? Is it not a debt you owe to your neighbour? Pay the debt by
embodying in your life the eternal truth which Christ has given to the world. (W. Birch.)

Reverence and love due to ministers

From hence we learn that such as have gained us to God, or preserved us in the state of
salvation by the preaching of the gospel, ought to be most dear unto us, we owing unto them
even ourselves, and whatsoever we have besides to do them good. The benefits bestowed upon
us by the ministry of the Word can never be sufficiently esteemed, nor worthily enough prized,
nor aboundantly enough be recompensed and rewarded with our love and the fruits of our love.
Neither should this seem strange unto us.
1. They are most of all to be loved and highly esteemed of us that do us most good; we are
most deeply indebted unto them that labour most for our benefit.
2. Again, they are unto us instead of Christ. They are His officers that He hath appointed in
His Church, who, when He ascended into heaven, gave gifts unto men and ordained
those that should teach His people unto the end of the world.
3. They are the ministers by whom we believe, and consequently by whom we are saved.
They are our fathers in Christ, by whom we are begotten to eternal life. The uses arising
from hence are of divers sorts.
(1) It directeth us to other necessary truths to be learned of us, It is noted by the apostle
to be one general use of the Scripture, that it serveth and sufficeth to teach all truth
needful to salvation, so the former point being received will help us to find out and
conclude other truths. First we learn that, wheresoever there is a true profession, a
sound feeling, a true taste of religion, or joy of salvation, there will be a reverent
account and joyful entertainment of the teachers and publishers of the gospel. On the
other side, a light and slender account of the ministers argueth a light account of the
word of Christ, of the doctrine of salvation, and of the trueness of religion. Thus then
we see how we may prove ourselves whether we be in the faith or not, even by the
good estimation that we have of such as are the bringers of it. Secondly, we may
gather from hence that the greatest part of the world lieth deeply and dangerously in
condemnation, because such hath been the unthankfulness thereof toward the
ministers and messengers of salvation, that it never respected them or gave them any
reverence.
(2) As this doctrine serveth to teach, so it is profitable to reprove divers sorts of men; but
I will only touch these three. First, it maketh against such as make a bad and base
account of the ministers of God, and think they owe no duty to their pastors, but
reckon them as their vassals and servants; suppose that they are bound to please
them and follow their humours, and account their teachers beholden unto them for
vouchsafing to hear them as crediting their ministry by their presence. If a man
 abuse an ambassador of a prince and set him at nought, it is reputed and revenged as
a disgrace and dishonour done to the prince himself; so, if we shall abase and
disgrace the ministers of the gospel, which are the messengers of God, we shall never
escape without punishment, but bring upon ourselves swift damnation. Is not he a
godless and ungracious child that mocketh and despiseth his father, after the
example of cursed Shem, who tasted of Gods wrath for his contempt? Lastly, it
reproveth such as refuse to give them sufficient maintenance, and do bar them of
that competent and convenient portion that God hath allotted unto them in His
word. For, if such as have spent their strength to bring us unto God, ought above all
others to be regarded of us and have a worthy recompense of their labours; surely
they deserve to be checked and controlled that deal niggardly toward them, who have
kept back nothing from them, but revealed unto them the whole counsel of God.
Thirdly, seeing the benefits brought unto us, both upon our bodies and souls, by the
means of the ministry, can never be worthily esteemed and sufficiently expressed; it
serveth to instruct us in the necessary duties of our obedience, even to testify our love
to the truth by reverencing and respecting them that are the Lords messengers to
bring the truth unto our doors. Lastly, seeing they by whose ministry we are gained to
God and preserved in the state of salvation being gained, ought to be most dear unto
us, we owing unto them our own selves; this must teach the ministers of God a
necessary duty and lesson to be marked of them, to wit, to endeavour by their daily
diligence and continual preaching of the gospel, to make the people indebted unto
them. For how do the people come so much in their debt but that they receive
heavenly doctrine by their ministry as from the mouth of God? All men are not to be
handled after one manner, but one after one manner, and another after another. He
were a bad and mad physician that would use all his patients to one receipt. Some
have gross humours in them, and stand in need to be purged; some more strongly,
others more gently, according to their condition and constitution. Others have more
need to have nature restored than purged, such must have cordials and restoratives
ministered unto them. So it is with such as need physic for the soul. (W. Attersoll.)

Ourselves received from and given to Christ

I venture to take these words as spoken to each Christian soul by a higher and greater voice
than Pauls. I will repay it; albeit I do not say to thee how thou owest unto Me even thine own
self besides.

I. OUR TRANSCENDENT DEBT. The Christian teacher may say to the soul which by his
ministrations has been brought back to God and to peace in a very real sense: Thou owest
thyself to me. But I pass from that altogether to the consideration of the loftier thought that is
here. It is a literal fact that all of you Christian people, if you are Christians in any real sense, do
owe your whole selves to Jesus Christ. Does a child owe itself to its parent? And has not Jesus
Christ, if you are His, breathed into you, by supernatural and real communication, a better life
and a better self, so that you have to say, I live, yet not I, but Jesus Christ liveth in me. And if
that be so, is not your spiritual being, your Christian self, purely and distinctly a gift from Him?
Does a man that is lying wrestling with mortal disease, and who is raised up by the skill and
tenderness of his physician, owe his life to the doctor? Does a man that is drowning, and is
dragged out of the river by some strong hand, owe himself to his rescuer? And is it not true that
you and I were struggling with a disease which in its present form was mortal, and would very
quickly end in