1 Timothy, Chap. i. verses 5, 6, and 7.
5. Now, the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned:
6. From which some having swerved, have turned aside unto vain jangling; 7. Desiring to be teachers of the law; understanding neither what they say, nor whereof they affirm.
It is well known to you, beloved brethren, how earnestly God hath enjoined upon us the duty of reading and hearing his word. He esteemeth it of immense value to mankind, and hath therefore manifested his love and goodness by disseminating it among us at a very great expense. His holy prophets encountered perils and dangers in establishing it, and at last he sent his beloved
Son to proclaim it to the whole world, and to confirm it by suffering the death of crucifixion. The apostles also suffered martyrdom, and christens in all ages have experienced innumerable persecutions in the same cause. Surely if the word of God was a thing of small consequence, he would not have promulgated it at such a cost.
Had we no other inducement, the knowledge that it is God's will and pleasure that we attend to the reading and preaching of his word, ought to be sufficient.
He is the Lord and Sovereign of the universe, and we, as his dependent creatures, owe him implicit obedience. God hath not only commanded us to attend to his word, but he hath also promised that great benefits shall redound to us thereby; so that it is made our interest as well as our duty, and therefore we can have no excuse whatever for neglecting it. It then behooves us to give it our diligent attention, and to treasure it up in our hearts, as a thing of inestimable value; for in so doing we render an acceptable service to God, and it may also be a means of promoting our own eternal welfare.
There are indeed many other ways of serving God, which are also acceptable.
If a prince or king rule justly, and with moderation; if a father faithfully discharge his duty to his family; or if a child or servant be obedient and faithful to his parent or master—all these may render acceptable service to God, by discharging the duties of their respective stations with fidelity. There is therefore no excuse for neglecting to serve God at all; neither is there any reason or necessity for inventing new modes of worship, as hath been practised by the papists; for every person may serve him acceptably in the station and sphere in which he is placed.
But of all other kinds of worship, the Lord most esteemeth that which we render him by attending to his word; whether as preachers or as hearers. He hath for this purpose ordained a particular day in each week, on which he hath forbidden us to attend to any other labour or business. This day he hath specially chosen and commanded to be kept, in order that we might have time to perform this service, and that no one might make excuse, that he had no leisure, by reason of the multiplicity of his labours and business. He hath also caused certain edifices to be erected, wherein we may assemble for the performance of this duty: as our temples, churches, and chapels. He hath moreover called and instructed certain persons to minister in this service, and hath bestowed upon them various gifts, proper for the discharge of their offices. In short, he hath, by a special precept, commanded the whole world to attend to this duty, as the most acceptable worship they can render him: and that he highly esteemeth it, is farther evident from the delight which all true Christians take therein.
This service as far excelleth all other kinds of worship, as the brightness of the sun exceedeth that of the stars; as the sabbath is above the other days of the week; yea, as far as the heavenly kingdom surpasseth in glory the kingdoms of this world! In the house of God all things are holy, and specially chosen; the time, place, and person who ministers therein: because the word, which is holy, sanctifieth them. Let us, therefore, take heed to ourselves, that we fall not into slothfulness and inattention in performing this duty, for in showing contempt for the word of God, we also contemn its author.
Many persons soon become weary of attending to this service, and complain that they only hear a continual repetition of the same things. But those persons have bestowed upon it only a small share of their attention, and are utterly ignorant of the marvellous beauties, and divine excellencies, which the word of God contains. Though they imagine that they are perfectly acquainted with the scripture, they are as destitute of true knowledge as the most benighted heathens.
But admitting that we were perfectly acquainted with the scripture, and needed no instruction in the mysteries of the gospel, (which I fear, however, is not the case with any of us,) still we ought to attend to the word of God from inclination; for a true Christian will never be weary with hearing it, how oft soever it be repeated. There is need, moreover, that we should be frequently reminded of the things we have learned; lest, forgetting them, our hearts should wax cold in love, and we become negligent of good works. Although our
Saviour was perfect in all things, yet we see that he continued preaching and praying until the last hour of his earthly mission. St. Paul, likewise, the chief of the apostles, although instructed while a Pharisee in all things relative to the law, and afterwards inspired by the Holy Ghost, still continued to preach, and exhort, travelling through many countries and kingdoms. How much more then ought we, who are blind and ignorant, to read the word of God, and attend to the preaching of the gospel.
This service which God hath enjoined upon us, is not laborious, but easy. It requireth nothing but our time and attention: and if it can afford a person pleasure to sit during whole days and evenings at an ale-house or tavern, engaged in revelry and mirth with lewd and wicked companions, it should give him little pain to sit, during a few hours, in the house of God; for he would not only spend his time more profitably to himself, but would also render an acceptable service to his Maker.
If this duty seem burthensome, how should we endure to go from temple to temple, and from altar to altar, to attend to rites and ceremonies, as we did among the papists? Or how should we sustain those laborious services, such as carrying stones from quarries, and going armed on pilgrimages, which those blind bigots imposed upon us? These services were performed willingly when we were deluded by false doctrine. So doth the devil blind the eyes of men; he then prompted them to action in the execution of his own work, and he now inclineth them to be slothful and weary with hearing the word of God; so that forgetting its value, they may grow negligent in the practice of its precepts;
But let us endeavour to delight in hearing the word of God, remembering that in so doing we render him an acceptable service. Let us listen to it with prayerful attention, that the grace of God may accompany his word, and the seed may not be sown in vain. Whenever the word is rightly preached, and attentively heard, it never fails to bring forth fruit We may indeed perceive no immediate effects from it, but in process of time, the fruit will most certainly appear. But it would consume too much time to rehearse all the benefits which proceed from hearing the word of God; indeed, it were a task for beyond our capacity.
Thus much we have said by way of preface to the discourse; or rather as an exhortation to stir up your minds to more diligent attention: and certainly, there is much need of such an exhortation in every sermon; for it is greatly to be feared, that many who appear to hear, pay very little attention to what is said, and never reflect upon it afterwards. What we have thus far said, is also in some degree pertinent to the text; for Paul, in this place, reproveth those curious spirits, who, endeavouring to become masters of the word of God by their own wisdom, do at length falsely persuade themselves that they perfectly understand it; and that they need no farther instruction.
It is from this cause that numerous congregations disappear, and churches become desolate: for these vain babblers, imagining that they are perfect and well instructed in all things, give themselves to trifling and vain jangling. They are continually endeavouring to bring forward some new thing, which the curious multitude may be desirous to hear, while they totally neglect to teach the doctrine of salvation through faith in Jesus Christ, and never so much as attempt to impress upon their hearers the importance of a Christian life. They do indeed sometimes tell us that we must do good works, that we must serve God, &c. but they are totally ignorant of the meaning of these words. If they be asked, how are good works to be done? how is God to be served? they will point out this particular work to be done now, and at another time, that they will direct us to offer so much sacrifice at this altar; to go into this or that monastery; run to this saint; here erect a chapel to the honour of such a saint: in another place, found a mass, light tapers, buy indulgences, &c.
These idle talkers use such a confused multiplicity of words, that they confound, instead of instructing their hearers; while they advance nothing calculated to render any one better; and were any thing good contained in their discourses, it would be lost from the tedious prolixity of their harangues. Of such teachers, we have seen enough in the papacy, among our preachers of dreams.
St. Paul, in the beginning of his epistle to his disciple Timothy, thought proper to admonish him, that such teachers should arise; "giving heed to fables and endless genealogies, which minister questions rather than godly edifying, which is in faith:" after which, he introduceth the words of our text: "Now, the end of the commandment is charity, out of a pure heart, and of a good conscience, and of faith unfeigned." These words contain the sum of that doctrine which we should teach. Here we have the duties of a Christian life briefly and comprehensively set before us; and we cannot imprint these words too strongly upon our memories. If we desire not to deviate from the law, but to attain to the ultimate end thereof, we must endeavour to have charity, proceeding out of a pure heart, from a good conscience, and faith unfeigned. If our charity be of this sort, then is it right; otherwise we mistake the meaning of the whole law.
Now these words are profound, and contain much matter in them; therefore, we shall endeavour to expound them in part, that they may be the better understood, and that we may become acquainted with Paul's manner of speaking. First, we may observe that the apostle signifieth that charity comprehendeth the sum of the whole law. But we are not here to understand by charity, simply the bestowing of alms upon the needy, but that universal good will which embraceth all mankind; which speaketh evil of none; which condemneth no one; which judgeth the motives of none, but putteth the most favourable construction upon the actions of others—in short, it signifieth that love to all our fellow beings, which the grace of God implanteth in our hearts; for in the scripture, the words charity and love are frequently synonymous, and the one is often substituted for the other.
Now those jangling divines, do indeed talk much of charity and love; they make great pretensions to Godliness, and boast much of their deeds of benevolence. But their love is only the love of hereticks, wicked men, and ungracious wretches: it is extended only to themselves, and to those of the same sort with them; while at the same time, they hate and persecute all good
Christians, and would willingly accuse them of the most vicious acts. This certainly does not deserve the name of love; for if I choose a few individuals, whom I favour and embrace, because they also favour me, I act from selfish impure motives. But that true love which floweth from a pure heart, hath no respect of persons: it is poured forth to all mankind indiscriminately, whether they be friends or enemies; even as doth our heavenly Father, who maketh his sun to shine upon the evil and upon the good, and sendeth rain upon the just and upon the unjust.
But some may say, such a one who is my enemy, is also an enemy to God; for he doth many things that are more displeasing to God, than they are injurious to me; must I love him who is a transgressor, and an evil person? I answer, we are all transgressors, and do many things displeasing to God; but because my neighbour is evil, it is no reason that my love should be extinguished toward him. If he be evil, he will in the end receive punishment according to his deeds: but I must not suffer his wickedness to overcome me. It is my duty to pray for him, and I may rebuke and admonish him through love, that he may repent and escape punishment. But I must not be an enemy to him, nor do him evil in any manner; for no profit would redound to me thereby; I should certainly be made no better, but should make him worse.
It cannot, indeed, be denied, that a good man is more worthy of love than a bad one. It is also to be expected that good men will delight in the company of other good men, more than in that of evil men. But pure Christian love is not derived from the merit of the object. This is the source from which the world draweth its love; as a young man falleth in love with a maid, because of her comeliness and beauty; a covetous man delighteth in riches, because they will add to his consideration and importance in the world; and an ambitious man esteemeth preferment, because of the honour he shall receive, and the power he will possess thereby: all such love is derived from external objects; from the beauty or good qualities of the person, or the desirableness of the thing.
On the contrary, true Christian love is not derived from things without, but floweth from the heart, as from a spring; which, while it draweth its supply from the depths of the earth, floweth over the ground without requiring any thing in return; and not as from a stagnant pool, which requireth to be swollen by a shower, before it can water the earth. This spirit saith thus: "I love thee not for thy virtue or comeliness, for I do not derive my love from thy merit, but from the grace of God which is implanted in my heart, and which teacheth me to love my neighbour as myself; this is the source from which I derive my love; and it floweth plentifully to all, whether they be friends or enemies; but more especially to my enemies, as I consider there is more need that I should pray for them, and endeavour through love to win them from the evil of their ways, that they may repent of their sins, be delivered from the snares of the devil, and become my friends."
This may be called love flowing from a pure heart; for one who is thus affected, doth not love because he findeth any thing worthy in those whom he loveth, but because the grace of God, which is itself pure, hath cleansed his heart, and replenished it with true and holy affections. Such love will manifest itself in whatsoever condition or circumstances in life men may be placed. If a servant be not thus affected, he will say thus to himself: "I serve my master because he giveth me food and clothing, or payeth me wages!" or perhaps,
"because it is in his power to punish me if I do not faithfully serve him." But if he have this love in his heart, he will say thus: "I will serve my master, not because he is kind or unkind; not for the hope of reward, or the dread of punishment; but because the word of God commandeth me as a servant, to be obedient to my master; therefore will I serve him faithfully, for in serving him, I also serve God, who hath placed me in the state and condition of a servant."
And so likewise, if a prince or ruler say, "I am placed in the condition of a ruler, I will therefore enjoy my dignity, my riches, and my power; and I will have respect unto these things only;" although such a one may so rule that the world shall have no cause to find fault, yet, as the honour and glory of God are not regarded in the discharge of his office, his heart is not pure; for he seeketh only his own glory, riches, and power.
And also in spiritual offices; if I preach because some good benefice is offered me, when otherwise I would never engage in this calling, I may indeed preach, but I shall not do it from a pure heart; for my heart would be most plainly polluted. And though I should be ever so diligent, and should ever so much affirm that the work is good, and the office responsible, I should not discharge the duties thereof aright; inasmuch as I did not engage in it from pure motives.
He only can rightly fill the clerical office, whose heart is so affected that he can say thus; "I do indeed get my living by the ministry, yet it is not for this reason that I engage in it; but because the Lord hath called me to it, and hath committed this trust to me, that I should discharge the duties thereof with fidelity, not seeking my own honor or profit. I must therefore diligently labour therein, to the glory of God, and the salvation of souls." If I be thus affected, then is my heart pure; because I do not engage in the work for the sake of honour or emolument: and if these follow, I may receive them without sin.
Thus ye see, that charity (or love) which proceedeth from a pure heart, is not derived from things without, but floweth from within, and extendeth to all without distinction. But how is the heart purified? As we have already said, by the grace of God, which cometh through his word. This grace in the heart is the spring whence good works flow; and no works are acceptable to God unless they come from a pure heart.
God hath caused his word to be preached, that our hearts may be purified thereby, and our lives ordered according to the prescript thereof. Let us therefore not suffer ourselves to be discouraged or hindered by any difficulties we may encounter. Let us continue firm, and persevere unto the end, although we meet with persecutions and contempt, and suffer losses thereby. Let us break through all obstacles with boldness and manly courage; and as we began not for man's sake, let us not be prevented by man from doing that which is acceptable to God.
Let us be ready and willing at all times to discharge the duties which God requireth of us; and let us serve him with a pure heart, and with faith unfeigned.
Thus much I have thought proper to say concerning charity's proceeding out of a pure heart; and how the heart is purified, that it may produce this kind of charity. We will now briefly attend to the second thing to be considered; viz. a good conscience; for the text saith, "The end of the commandment is charity, and of a pure heart, and of a good conscience, and of faith unfeigned."
By a good conscience is here meant, a conscience void of offence, not only before men, but also before God. To have a conscience void of offence before men, we must be able to glory as Paul did; that he so lived that he offended no man, troubled no man, was an evil example or burthen to no man; but that all who witnessed his conduct, must needs say, that he indifferently served all, helped all, counselled all, and dealt honestly and friendly with all. Of such a conscience, Moses also glorieth: Num. xvi. "I have not taken one ass from them, neither have I hurt one of them." And also Samuel; 1 Kings, xviii "I have walked before you from my childhood to this day. Behold here I am: witness against me before the Lord, and before his anointed; whose ox have I taken? or whose ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose hand have I received any bribe?"
Such a conscience must every Christian possess, that he shall be conscious of having discharged his duty in all respects, and to all men; so that no one can have any just cause to complain of him; but that all who will speak the truth, must confess, that he has been an example worthy to be followed by all who would live well. Let no Christian therefore do any thing that shall deprive him of such a confidence; for he that liveth in such a manner, as to give just occasion to the world to reprove his conduct, is not yet a Christian: as his heart cannot be pure. For we must not presume on the doctrine of faith, as though that being once obtained, we may live as we list; as it would thence be inferred that this doctrine giveth license and liberty to commit sin with impunity. But we must so conduct ourselves, that we have love flowing out of a pure heart, and a good conscience, and that no man can justly accuse us of any sin.
Although such a conscience may render us just before men, yet it is another thing to be just before God: for good works, as we have elsewhere said, will not justify us before him. And still, in order to fulfil the commandment, we must be justified also before God. But how shall we attain unto this? By faith; and here we may bring in the last thing to be considered in our text; and of faith unfeigned. As we have already said, although I may have a good conscience before men, and so live that none can have occasion to censure my conduct, yet the old Adam, that is, flesh and blood, still remain in me, and render me subject to sin. For as Paul saith, Gal. v. "The flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary the one to the other; so that ye cannot do the things that ye would." And also Romans vii. "I am carnal, sold under sin. For that which I do I allow not; for what I would, that do I not; but what I hate, that do I."
The spirit would indeed live perfectly and purely, according to the word of God, but the rebellious flesh resisteth the desire thereof by tempting us to seek honour, riches, and pleasures; and to be remiss in our religious duties. Thus, on account of our carnal nature, we have to maintain a continual warfare against the many temptations that are constantly besetting us. Although we may discharge a clear conscience before men, we do many things that are not right in the sight of God, and neglect many duties which he requireth of us: so that the most righteous among men have much need of mercy and forgiveness. No one can so acquit himself that he shall be able to contend with God in judgement, but all must acknowledge that they have not merited salvation by their works, and that if justice were executed toward them, they would be consigned to punishment
But we have before said, that we must also be justified before God, and that this must be done by faith. The text not only implieth that we must have a pure heart, and a good conscience, but also faith unfeigned; and this is the principal part, and chief precept contained therein; and that which embraceth all the rest.
We shall therefore examine this part of the subject a little more closely, and endeavour to explain the nature of this faith.
All men being condemned by the law, it was necessary that an atonement should be made, in order that we might be justified; and therefore God, through his infinite mercy and goodness, sent his Son Jesus Christ, to suffer and die for us; that the justice of the Father being satisfied, we might obtain salvation through his merits. He, having fulfilled the whole law, suffered the ignominious death of crucifixion; after which he rose and ascended up to heaven, where he still remaineth, making continual intercession for us, as for those that cannot obtain salvation by their own righteousness.
It therefore appeareth, that although we should be condemned before the judgement seat, we may obtain pardon by appealing to the mercy seat, which is
Christ: whom God hath set before us as a refuge to which we may flee, when we find ourselves unable to stand before the judgement seat by our own righteousness. Thus, as Paul saith, Romans iii. we may be "justified freely by his grace, through the redemption that is in Christ Jesus; whom God hath set forth to be a propitiation, through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God." Thus God may be just, and the justifier of him that believeth in Christ.
But if we will come to this mercy seat, we must not bring with us any of our own works to plead in extenuation of our guilt; but we must rely solely upon the merits and righteousness of Christ. Our language must be, "Lord, I deserve thy wrath, and thy judgements. I have nothing of my own to offer, but I plead the merits of thy blessed Son, of whom it is said, he did no sin, neither was guile found in his mouth." If we have this faith in Christ, we shall receive remission of our sins; for Christ himself saith, John iii. "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life."
God having thus provided a mercy seat to which we may flee, let us leave at the judgement seat those proud, self-righteous contemners, and despisers of the word of God, who seek justification by their own works: let them remain there until they shall be humbled, or receive sentence according to their deeds. But let us depart therefrom as far as we are able, and appeal unto the mercy seat: for God hath threatened terrible judgements to those who, coming with their own righteousness, and trusting therein, presume to stand before him, the sovereign judge, and neglect to come to the mercy seat of Christ. Such are already condemned, as Christ himself hath said, John iii. 18. "He that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God." But at the mercy seat there is no wrath, severity, or condemnation; but only grace, mercy, and forgiveness. All sins are there remitted, yea, blotted out and consumed, as a drop of water is consumed by the heat of the sun.