1 Timothy 1:11

DISCOURSE: 2225THE EXCELLENCY AND GLORY OF THE GOSPEL

1 Timothy 1:11. The glorious Gospel of the blessed God.

Ephesians 3:18-19. Be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God.

FROM no part of Holy Writ do we obtain a deeper insight into the great mysteries of the Gospel, than from the prayers of the Apostle Paul. He there embodied, as it were, all his views of divine truth, and poured forth his soul to God in terms altogether out of the reach of an uninspired mind; in terms so vast, so grand, so comprehensive, that, with the utmost stretch of our imagination, we find it exceeding difficult to grasp the thoughts contained in them.I will not detain you with any comment on this prayer, because the subject which I have to bring before you is of itself sufficient to occupy all the time that can reasonably be devoted to one discourse. I have omitted the former part of this prayer, because it is the latter part alone that is applicable to the subject before us, or proper to be brought forward as introductory to this discourse. But to that part I would wish to draw your more particular attention; because, in praying for the Ephesians, that they might “be able to comprehend, with all saints, what is the breadth, and length, and depth, and height of the love of Christ, which passeth knowledge, and by comprehending it be filled with all the fulness of God,” he not only adverts to the subject which I am about to bring before you, but declares that “all saints in the universe ought in some good measure to comprehend it.” It is obvious, on the most superficial view of these words, that the Apostle saw a glory and excellency in the Gospel, beyond what it was in the power of language to express, or of any finite imagination fully to comprehend; and that he regarded a discovery of that excellency as the appointed means of accomplishing in men the whole work of divine grace, and of ultimately filling them with all the fulness of God. Hence it will be seen how appropriate these words are to our present subject; wherein I am to set before you, as God shall enable me, the Gospel of Christ, in all its excellency and in all its glory.In prosecution of this great object, I will endeavour to exhibit the Gospel, as honouring God’s law; as glorifying his perfections: and as laying a foundation for greater happiness, both to men and angels, than either of them could ever have enjoyed, if man had never fallen.

First, I am to set it forth as honouring God’s law.

This is a point of view in which it deserves the most attentive consideration. For, if we proclaim a free and full salvation, and that simply by faith in our Lord Jesus Christ, we immediately appear to men to set aside the law. And more particularly, when we state, that the law cannot justify any man—that it is not to be observed with any view to obtain justification by it—that we must not so much as lean to it in the slightest degree—and that the placing of the smallest dependence upon it will invalidate the whole Gospel—we are supposed to be downright Antinomians in principle, whatever we may be in practice; and our doctrines are represented as quite dangerous to the community. Now, it must be remembered, that St. Paul’s own statements were, in the judgment of many, obnoxious to this very reproach; and that he was, therefore, constrained to vindicate them from this charge: “Do we, then, make void the law through faith? God forbid,” says he: “yea, we establish the law [Note: Romans 3:31.].”

The law, you will remember, requires perfect obedience to all its commandments, and denounces a curse against every one who shall violate even the least of them in the smallest possible degree. Now, it is manifest that we have broken them in ten thousand instances, and are consequently obnoxious to its heaviest judgments: and yet we say to those who believe in Christ, that they have nothing to fear; for that “there is no condemnation to them that are in Christ Jesus.” Here, then, we seem to set aside the law altogether, both in its commanding and condemning power. But the truth is, that we establish the law in both respects: for the Gospel declares, that the Lord Jesus Christ, the Creator of heaven and earth, was “made of a woman, made under the law,” on purpose that, in his own person, he might fulfil the law which we had broken, and endure the penalties which we had incurred; that so not a jot or tittle should pass from the law, till the whole of it, in every possible view, should be fulfilled. This work he both undertook and executed. He obeyed the law, in its utmost possible extent; and he endured the wrath due to the sins of the whole world. Now, consider how greatly the law was honoured by this. It would have been honoured, if all mankind had obeyed it: and it would also have been honoured, if they had all been consigned over to the punishment they had merited by their disobedience. In either case, its authority would have been displayed and vindicated. But when the Lawgiver himself, the Mighty God, becomes a man, and puts himself under its authority, and obeys all its precepts, and suffers all its penalties, and does this on purpose that the law may be honoured, and that the salvation of man may be rendered compatible with its demands, this puts an honour upon the law which it would never have obtained by any other means, and must for ever render it glorious in the eyes of the whole intelligent creation.

But it is not in the Lord Jesus Christ alone, as our Head and Representative, that the law is honoured: the Gospel engages that every sinner who is interested in its provisions shall himself also honour the law in his own person. For every one, at the time that he comes to Christ for mercy, must acknowledge, that he is justly condemned by the law; and that, if, for his transgressions of the law, he be cast into the lake that burneth with fire and brimstone, it will be no more than his just desert. And this must he acknowledge, not in mere words only, that carry not the heart along with them: no; he must feel that he is actually in danger of this very punishment; and that nothing but a most wonderful act of mercy can ever deliver him from it. He must go to God, as one that sees this very punishment awaiting him; and must, from his inmost soul, cry out with Peter, when sinking in the waves, “Save, Lord, or I perish!” Moreover, in his supplications for mercy, he must plead the sufferings of the Lord Jesus Christ in his behalf. He must not even desire that the authority of the law should be made void; no, not even for the salvation of his soul: he must found all his hopes on the honour done to the law by the sufferings of Christ; and must desire, that those sufferings may be put to his account, as if he himself had endured them: nor is his own mind to be satisfied with any thing which does not satisfy the law, and put honour upon the law. Nor is this all: for he must acknowledge, that without a righteousness commensurate with the utmost demands of the law, he never can be, nor ever ought to be, accepted of his God. He must deeply lament his utter inability to keep the law in this manner; and must renounce all hope in himself; assured, that nothing but perfect obedience can ever be received by God, or be acknowledged by him as honouring his law. A man rightly instructed would deem it an insult to the law to desire that his partial and worthless performances should be regarded as answering its demands: and, in this view, renouncing all hope in himself and his own works, he will plead the obedience which his incarnate God has paid to the law, and trust in that alone for righteousness and salvation. He will not even wish for acceptance with God on any other terms than those of having rendered, either in himself or in his divine Surety, a perfect obedience to the law: in a word, he will regard the Lord Jesus Christ as “the end of the law for righteousness to the believing soul [Note: Romans 10:4.],” and trust in him altogether under that character, “The Lord our Righteousness [Note: Jeremiah 23:6.].” Thus you perceive that the Gospel provides for the honour of the law, not only in shewing that it has been honoured by the obedience and sufferings of our incarnate God, but in requiring every sinner in the universe to honour it in his own person, by founding all his hopes on that very mediation by which the law has been so greatly honoured.

Nor have we yet attained a full view of this part of our subject: for the Gospel yet further requires, that all who in this way have found acceptance with God shall endeavour to honour the law by their own obedience to it in every respect. True, indeed, the believer feels that he cannot perfectly obey it: he feels too that he can never, by his best attempts to obey it, recommend himself to God, so as to obtain a justifying righteousness before him: yet he regards the law as “holy, and just, and good;” and endeavours to fulfil it, as much as if he were to be saved altogether by his obedience to it. “The grace of God, which bringeth salvation, teaches him this: it teaches him, that, denying ungodliness and worldly lusts, he should live soberly, and righteously, and godly, in this present world [Note: Titus 2:11-12.].” Whilst, therefore, he embraces the promises of the Gospel as the one ground of his hope, he will make use of those promises as an incentive to “cleanse himself from all filthiness, both of flesh and spirit, and to perfect holiness in the fear of God [Note: 2 Corinthians 7:1.].”

Now, this effect of the Gospel is not produced only in a few particular instances; it is universal: nor is there so much as one sinner that ever finds acceptance through Christ, without having this experience realized in his soul. If any person under heaven profess to have obtained salvation through Christ without having this humiliation under a sense of sin—this conviction of his lost estate—this acquiescence in the justice of God as consigning him over to perdition—this consciousness of his inability to repair his breaches of the law—this persuasion that the law ought to be honoured both in its commanding and condemning power—this hope in Christ, as having so honoured it in both respects—this utter renunciation of every other hope—and, in addition to it all, this desire to obey the law, and this determination to honour it in every possible way—I say, if any person without this, as the deep and abiding experience of his soul, should profess an expectation of salvation by Christ, we should not hesitate to say of him, what the Apostle said of the self-deceiving Jews, that, however he may be “seeking after righteousness, he neither has attained it,” nor ever will attain it, in the way in which he is proceeding [Note: Romans 9:31.]: he is yet a stranger to the law, and the glory of the Gospel is yet hid from his eyes. He has yet to learn, that, as the Gospel honours the law, so every one that is saved by the Gospel does, and must, in every possible way, and to the utmost extent of his power, contribute to this good work of “magnifying and making honourable the law of God [Note: Isaiah 42:21.].”

The next point of view in which the excellency of the Gospel is to be shewn, is, that it glorifies all the perfections of the Deity.

That there was a difficulty in making the salvation of man to consist with the honour of the Divine perfections, was mentioned in a former discourse; wherein were shewn the wisdom of God in contriving a way, the power of God in effecting it, and the grace of God in accommodating it to all the wants and necessities of fallen man. My present point will lead me to shew, not merely that this consistency is secured, but that all the perfections of God are more glorified in this way than they could have been in any other. For instance, suppose that man, with all his descendants, had been consigned to misery: the justice of God would have appeared; and his truth also would have been seen: but it would not have been known that there existed in the Deity any such attribute as mercy; or that, if it did exist in him, it could ever find a fit scope for exercise: since the exercise of it must, of necessity, involve in it some remission of the rights of justice, and some encroachment on the honour of the law. On the other hand, if free and full remission of sins had been granted unto man, it would not have been seen how such an act of grace could consist with the rights of justice and holiness and truth. But, in the method of salvation which the Gospel reveals, not only are these perfections reconciled with each other, but all of them are exceedingly enhanced and glorified.

That I may keep as clear as possible of my former subject, I will now confine myself to three of the Divine attributes—justice, mercy, and truth; and shew how a tenfold lustre is reflected upon them in the Gospel salvation, beyond what could ever have beamed forth in any other way.

Justice, as I have said, would have been seen in the condemnation of the human race. But what shall we say of it as exhibited in the Gospel? Behold, the Lord Jesus Christ, who is “God over all,” puts himself in the place of sinful man, and undertakes to endure for man all that the sins of the whole world had merited. But what will justice say, when it finds our sins transferred to him? Will it venture to seize on him? Will it exact the debt of him? Will it draw forth the sword against him, who is “Jehovah’s Fellow [Note: Zechariah 13:7.]?” Methinks the sword, stretched out, would fall from the hand of justice, and refuse to execute its appointed work. But, no: sin is found on our incarnate God. True, it is in him only by imputation: yet, being imputed to him, he must be made answerable for it [Note: Isaiah 53:7. Bishop Lowth’s Translation.], and must himself endure all that it has merited at the hands of God. Behold, then, for the honour of God’s justice, the cup is put into the hands of our blessed Lord: and the very dregs of the cup of bitterness are given him to drink: nor is he released from his sufferings, till he can say, “It is finished.” Contemplate, now, this mysterious fact; the God of heaven and earth becoming man, and, by his own obedience unto death, satisfying the demands of law and justice, in order that God, through his vicarious sufferings, may “be just, and yet the justifier of them that believe in Christ [Note: Romans 3:20.].” But could justice be satisfied with nothing less? Would it accept of nothing less? Would it not consent to the salvation of a human being on any other terms than these? Behold, then, I say, how exalted is its character! how inalienable its rights! how inexorable its demands! Truly, in all that it inflicts, either on men or angels, it is not so glorified, as it is in this stupendous mystery.

Next, let us take a view of the same subject in reference to mercy. This Divine attribute would doubtless have been displayed, if man, by a mere sovereign act of grace, had been pardoned. But it did not seem good to the Deity that mercy should so triumph over all his other attributes. It shall indeed be brought forth to light, and have full scope for operation; but its actings shall be such only as shall consist with the honour of every other attribute. But what way shall be devised for this? Divine wisdom, as I have before shewn, contrived a way, wherein God might be at the same time “a just God and a Saviour [Note: Isaiah 45:21.].” The plan proposed was, that God’s only dear Son should be substituted in the place of sinners. But shall mercy be exercised at such an expense as this? Better were it that all its gracious purposes should be abandoned, than that Almighty God should stoop to such a condescension as this. What! that mercy shall be shewn towards a number of rebellious worms—of creatures that can never contribute any thing to the happiness or honour of their God—of creatures, millions of whom, if necessary for God’s honour, could be created in an instant, in the room of those that should perish; that mercy, I say, might be shewn to these, shall the God of heaven divest himself of his glory? shall the Creator of the universe become a man? shall he have the sins of a rebellious world laid on him? shall he become a victim, and be offered upon the altar of divine justice—that man, worthless man, may be spared? Surely mercy can never require this: it will be content to lie hid in the bosom of the Deity to all eternity, rather than that such a sacrifice should be made for its honour. But no; mercy cannot be so restrained: it pants for an opportunity of pouring forth its benefits into the souls of men. Its bowels are so moved at the sight of a perishing world, that it will not, it cannot, rest. Every thing but God’s honour shall give way to it: and now that that can be secured, no price shall be too great for its descent from heaven to bless our ruined race. Go now to Bethlehem, and see in the manger that new-born infant, your incarnate God, “God manifest in the flesh.” Who sent him thither? Who brought him from his throne of glory, into this world of sin and misery? It was mercy, struggling in the bosom of Almighty God, and prevailing for its own development in this mysterious way. Go again to Gethsemane and Calvary: behold that innocent sufferer: see him prostrate on the ground, bathed in a bloody sweat! see him hanging on the cross, agonizing under a load of his creatures’s guilt, crying in the depths of dereliction, “My God, my God, why hast thou forsaken me?” and expiring under the wrath of Almighty God, the wrath due to him as the Surety and Substitute of a guilty world! Who has brought him to this state? ’Twas mercy: mercy would not rest: it would break forth: rather than not exercise itself towards mankind, it would transfer to God himself the penalty due to them, and write in the blood of an incarnate God the pardon it designed for sinful man. Say, now, whether mercy be not glorified in this astonishing mystery, which the Gospel has so fully revealed?

And truth, also, has derived to itself no less a measure of glory from this stupendous mystery. God had said, “In the day that thou eatest of the forbidden fruit, thou shalt surely die.” When, therefore, man had eaten, what remained but that the threatened penalty should be inflicted on him? The word had gone forth: it could not be revoked: nor could its sentence he reversed, consistently with the sacred rights of truth. What then shall be done? If the sentence is executed on man, the veracity of God is displayed and honoured: but how can man be spared, and truth be kept inviolate? The suggestions of wisdom being approved, and the substitution of God’s only-begotten Son in the sinner’s place admitted, truth willingly accepts the proposal, gladly transfers the penalty, and joyfully inflicts on the victim the sentence due to the offender [Note: Isaiah 53:10.]:—and thus is consummated that mystery which none but God could ever have devised, “Mercy and truth are met together, righteousness and peace have kissed each other [Note: Psalms 85:10.].” Thus are not only the different perfections of God made to harmonize in the salvation of man; but justice is exercised in a way of mercy, and mercy is exercised in a way of justice; and both of them, in a way of holiness and truth.

But the glory and excellency of the Gospel yet further appear, in that the Gospel, as I observed in the third place, lays a foundation for greater happiness, both to men and angels, than either of them could ever have enjoyed, if man. had never fallen.

The felicity of angels doubtless is great; as would that of men also have been, if man had never fallen. But, from the Gospel, both the one and the other derive a vast accession to their happiness, beyond all that they would otherwise ever have possessed. In reference to angels, I may say, that if in no other respect they were benefited by the Gospel, they would derive an immense advantage from it, in that, from seeing how great a sacrifice was necessary to restore man to happiness, they must of necessity form a higher estimate of the happiness that has been freely conferred on them: and, in proportion to the sense which they feel of the obligations conferred upon them, must their love to God be augmented, and their felicity advanced.But, independent of this consideration, I doubt not but they have received by the Gospel a vast accession to their bliss.I think it will readily be acknowledged, that the happiness of the angelic hosts is derived chiefly, if not entirely, from beholding the glory of their God. From the first instant of their creation, they must therefore have been inconceivably blessed; because, without intermission, they have been basking, as it were, in the beams of divine glory. But, when some intimation was given of the Divine purpose to restore to happiness our fallen race, what astonishment must have seized the whole heavenly choir! They had seen millions of their own species consigned to misery, and hell itself created for their sad abode: and, when man had fallen, they could expect nothing, but that those who were partners in transgression should also be fellow-heirs of the doom assigned to it. But, when they saw that a purpose existed in the Divine mind to pardon man, an entire new view of the Deity must have struck their minds, and filled them with wonder and admiration. From that moment, the great mystery of redemption has been gradually unfolding to mankind: and by every discovery made to the Church, the angels themselves have gained a deeper insight into it. They were represented, under the Mosaic dispensation, by the two cherubim who covered the ark. Those were formed in a bending posture, looking down into the ark, as if desirous of discovering more fully the wonders contained in that typical emblematic ordinance [Note: Exodus 25:20.]. St. Peter assures us of this; when, speaking of the prophecies relating to the sufferings and glory of our Lord, he says, “Which things the angels desire to look into [Note: 1 Peter 1:12.].” The very word he uses [Note: παρακύψαι.] refers to their bending posture, which I have before mentioned. And that they are brought to more enlarged views of God’s glory in the face of Jesus Christ, by the revelation of it which is given to us, is expressly asserted by St. Paul; who says, that “God would have all men see what was the fellowship of the mystery which, from the beginning of the world, had been hid in God, who created all things by Jesus Christ, to the intent that now unto the principalities and powers in heavenly places might be known by the Church the manifold wisdom of God [Note: Ephesians 3:9-10.]. Hence we find that, at the incarnation of our Lord, a new song commenced in heaven: “Glory to God in the highest, and on earth peace, good-will towards men [Note: Luke 2:13-14.].” From that hour have they been contemplating all the wonders of his love: and still are they beholding the radiance of his glory, and of the glory of God beaming forth from his face; and from every discovery of the divine perfections they receive a still further augmentation of their bliss. Till the foregoing method of reconciling and glorifying the divine perfections had been revealed to us, the angels could have had no more conception of it than we. They had seen in the works of creation, and had experienced in their own bosoms, a marvellous display of the wisdom and goodness and power and love of Almighty God: but they could never have conceived the least idea of them, as they are exhibited in the gift of his only begotten Son to die for man. All this they learn from the Gospel only: and, consequently, the Gospel, which has contributed so greatly to their happiness, has, on that very account, an excellency of glory deserving of the highest admiration.

And how is the happiness of man also advanced by this great salvation? Doubtless, as I have said before, he would have been happy, if he had never fallen. But what is his happiness in glory now! What views must he have of the divine perfections! What a sense must he feel of “the love of Christ, the breadth and length, and depth and height, of which are utterly incomprehensible!” If, as beholding the glory of God in the face of Jesus Christ, man is on a par with angels, in this respect he is elevated far above them, in that he can say, in reference to the whole work of Christ, ‘All this was done for me.’ When he beholds the Lord Jesus Christ in his human nature, he must say, ‘My God assumed that nature for me.’ When he sees Christ “upon his throne, as a Lamb that has been slain,” and surveys the wounds once inflicted on his hands and side, he must say, ‘Those wounds were endured for me.’ When he contemplates all the glory and felicity of heaven, he must say, ‘This throne was bought for me; this crown for me; this inheritance for me; yes, and bought too with the blood of my incarnate God!’ Every smile of God the Father must be endeared to him, by the thought, that it was purchased for him by the agonies of God the Son, and secured to him by the agency of God the Spirit. Truly, this realizing sense of an interest in all the wonders of redemption must augment the felicity of the saints far beyond that of the angels themselves: and accordingly we find, that the saints are nearer to the throne of God than the angels themselves. “The saints stand round about the throne; and the angels stand round about the saints [Note: Revelation 7:9-11.].” We find, too, that the saints lead the chorus, with an exulting acknowledgment of their own interest in Christ; saying, “Thou art worthy: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred and tongue and people and nation; and hast made us unto our God kings and priests.” But all that the angels can do, is to join in the acknowledgment that Christ is worthy: not one word can they add about their own interest in his work: all that they can say is, “Worthy is the Lamb that was slain to receive power and riches and wisdom and strength and honour and glory and blessing:” therefore, “Blessing and honour and glory and power, be unto Him that sitteth upon the throne, and unto the Lamb for ever and ever [Note: Revelation 5:9-13.].”

Say now, Whether there be not a glory and excellency in the Gospel, not only beyond any thing which is generally contemplated, but far beyond what any finite capacity can ever fully comprehend? Yet, how is it regarded amongst us? Does it in any degree corresponding with its importance, occupy our minds as Christians, and our ministrations as ambassadors of Christ? On the contrary, is it not rather viewed with suspicion, and in too many instances loaded with contempt? But would it be so treated, if it were properly understood? See what effects are ascribed to it, and what blessings a just comprehension of this mysterious subject is calculated to impart. In my text it is said, that a view of this sublime mystery will “fill us with all the fulness of God.” And what can be meant by this? Can it be supposed that a creature should ever resemble God in his natural perfections? No: but in his moral perfections we both may and must resemble him, if ever we would behold the face of God in peace. Nay more; we must not only partake of his moral perfections, but must have them all united and harmonizing in us, even as they unite and harmonize in God himself, and in this stupendous mystery, which has emanated from him. For instance; whilst justice, and mercy, and truth, and love, find in us, on all occasions, their appropriate operations, we must be careful that the opposite graces of faith and fear, humility and confidence, meekness and fortitude, contrition and joy, have full scope, not only for occasional, but for constant and harmonious exercise. In a word, we should resemble “God, who is light” itself [Note: 1 John 1:5.]. In light, you know, there is an assemblage of widely-different rays; some of which, if taken separately, might be thought to approximate rather to darkness than to light. But if the more brilliant rays were taken alone, though they might produce a glare, they would never make light. It is the union of all, in their due proportion, and in simultaneous motion, that constitutes light: and then only, when all the different graces are in simultaneous exercise, each softening and tempering its opposite, then only, I say, do we properly resemble God.

But how shall this character be formed in us? How shall we “be filled thus with all the fulness of our God?” Can it be effected by philosophy, or by the operation of any natural principles? Can any thing but the Gospel of Christ effect it? No; nothing under heaven ever did, or ever can, form this character, but an overwhelming sense of the love of Christ in dying for us: and it is on this account that I have endeavoured to bring this great subject before you. And, O, that it might have a suitable operation upon your souls! Verily, it should fill the soul: it should produce in us somewhat of the effect which it is at this very moment producing in heaven. Behold both saints and angels, all of them prostrate on their face before the throne of God [Note: Revelation 5:8; Revelation 7:11.]. And wherefore is it that those happy spirits are in such a posture as this? they are all, without exception, overwhelmed with admiring and adoring views of God and of the Lamb. And should not such be the prostration of our souls also, under a sense of the incomprehensible love of Christ, as revealed in the Gospel? Behold the seraphim in Isaiah’s vision: each of them had six wings; with two of them covering his face, as unworthy to behold the Deity, and with two his feet, as unworthy to serve him; and with the remaining two flying through the vast expanse of heaven, to fulfil their Maker’s will [Note: Isaiah 6:2.]. Now this is the use that we also should make of our powers: humiliation and contrition should be united with zeal, throughout our whole deportment: and if we so employ our powers, we may be sure that our progress in the divine life will be advanced, rather than impeded, by these holy self-abasing exercises. In truth, if with David we desire that “the beauty of the Lord our God may be upon us [Note: Psalms 90:17.],” it is by this assemblage of graces, so qualified and so tempered, that we must attain the desired blessing.

And now let me entreat, that all, who have heard the subjects which have been discussed, will bear in mind their true scope and intent. Let our aim be high: let our desires be enlarged: let none of us be satisfied with low attainments in religion: let us be content with nothing less than being “filled with all the fulness of God.” Let us take our incarnate God himself for our pattern: for we are expressly told, that “he has set us an example, that we should follow his steps [Note: 1 Peter 2:21.].” “Let the same mind be in us which was also in Christ Jesus [Note: Philippians 2:5.],” that so “Christ himself may be formed in us [Note: Galatians 4:19.].” You have seen what self-denial he exercised for us: what then, I would ask, should we not be ready either to do or to suffer for him? Should there be any bounds to our gratitude and zeal and love? Truly, if we be not brought to a sense of his love, and a corresponding devotedness of heart to him, I shall have spoken in vain, or rather worse than in vain: for “the word, which should have been a savour of life to our salvation, will only prove a savour of death,” to our heavier condemnation [Note: 2 Corinthians 2:16.]. But I trust you will not suffer the subject to pass from your minds with the occasion that has brought it before you; but that you will seek to experience it, in all its sanctifying and saving efficacy. Let “the love of Christ” be contemplated by you, till it has “constrained you to live altogether unto him:” and never cease to “behold, as in a glass, the glory of the Lord, till you are changed into the same image, from glory to glory, by the Spirit of the Lord [Note: 2 Corinthians 3:18.].”

And now, having closed my subject, I humbly “commend you all to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them that are sanctified [Note: Acts 20:32.].”