unto honour, sanctified, and meet for the master's use, and prepared
SERMON X.
2 TIMOTHY, Chap. ii. verses 20 and 21.
20. But 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.
21. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work.
When we see contemners of God, who set bad examples, we sometimes depart from the right way, thinking we have somewhat to excuse ourselves before God; not knowing that these should serve as an exercise of our faith. Therefore, St. Paul not only exhorteth us to separate ourselves from all iniquity, that we may not be like the contemners of God, but he exhorteth us not to be offended, nor take occasion to doubt, when we see men wickedly disposed. He hath before illustrated this matter, but now confirmeth it by a fit similitude. And first, that we may not think ourselves worthy of pardon if we do evil and follow those who despise God, St. Paul saith, in a great house there are divers vessels. If the cupboard or table be furnished with vessels of gold and silver, in the kitchen may be seen vessels of wood and stone. When we see such a variety, we marvel not at it; for if a man should cast his gold and silver among the refuse of his house, what should we think of him? Should we not say he was mad? If it is not impro per to have vessels appointed to an unseemly use in a great house, shall we not be content with it in the house of God? Shall we allow greater privileges to mortal man than to the living God?
St. Paul exhorteth the children of God, though they be placed among the wicked, not to defile themselves with their wickedness; but rather be moved to a carefulness by this means, that they may shun evil examples and separate themselves from their company; that they may dedicate themselves the more diligently to God. Thus in few words we have the apostle's meaning. As we have already shown, the lesson given us here by St. Paul, is very profitable: for if there be wicked men and hypocrites in the church of God, who continue among us for a season, and are highly esteemed, it must not trouble us; for the house of God is great.
Some understand this to include all the world; and it might reasonably be taken so: however, of this we shall speak more at large hereafter. St. Paul had just made mention of backsliders, who fell away, after they had made a profession of their belief in the gospel. This matter bringeth us great comfort; seeing the church of God is spread throughout all the world, and many being called to the gospel. Let us put the case to those here assembled; are there not vessels of gold and silver enough to furnish a cupboard or table? and are there not likewise vessels of wood and earth, which, after they have served awhile, are to be cast away, or burnt, or no account made of them.
Although we might wish for nothing but purity in the church of God, for nothing that could be found fault with, yet notwithstanding, we must expect to see stumbling-blocks. And why so? Because God assembleth together a great variety of vessels. It is said, Mat. xiii. 47. that the church of God or kingdom of heaven is like unto a net that was cast into the sea, where all sorts of fishes were gathered; which, when it was full, was drawn ashore, and the good gathered into vessels, but the bad cast away: so it is when the gospel is preached; many will seem to receive it, yea, and for a season appear to be of the number of the faithful; but they soon turn aside and become separated from them.
The church of God is also compared to a floor, where wheat is mixed with chaff: but the floor is to be purged, the wheat gathered into the garner, and the chaff burnt with unquenchable fire. Mat. iii. 12. and Luke iii. 17. This is to show us, that during this life, the church of God shall never be without mixture. There always will be hypocrites, who will assent to the doctrine of faith; or at least will have a place in the church, and be taken for Christians: but in the end it will be ascertained that they are not sons, therefore they will be disinherited. We have a figure of this in the case of Ishmael; who, for a season, was above Isaac; being the elder son: but he was cast out, and Abraham was constrained to cut him off: Gen. xxi. 14.
Before we go any farther, we must answer a doubt that might here be raised. It is said in the Psalms, that those who come into the mountain of God, and have a place to dwell in his temple, must be without blemish, and must walk uprightly. This, at first sight, seems to destroy the idea that there are vessels to dishonour; for all must be chosen to serve God, and must be sanctified to obedience. To what doth God call us but to holiness? Are we not vessels of his temple? Yea, are not every one of us a part of his sanctuary? Must we not be consecrated to him, and purified from all blemishes and pollutions? In the places which we have mentioned, we are taught what manner of persons those whom God calleth to himself ought to be: it is not said that all are such; for there are many who although they are commanded to dedicate themselves to God, remain filthy and wicked.
When it is said that those who have clean hands and pure hearts shall dwell in God's holy mountain, many will boast that they are his children, and that they are faithful, who are not worthy to be reckoned of his household: but in the end, they will be cast off.
After they have occupied a place under this false title, and have wickedly abused the name of God, he will banish them, as we have already noticed concerning Ishmael. The wicked who dwell in the temple of God, seem to
do well for a time, but they soon begin to despise their maker, and use deceit, malice, violence, extortion, and cruelty toward their neighbours. They may grow up in the church, but in the end, God will separate the goats from the sheep.
In the second place, St. Paul exhorteth us to purge ourselves from all the filthiness of the wicked. And why so? If we be partakers of their wickedness, God will be displeased with us. Therefore, if we wish to be honourable in his church, we must not only have this outward title before men, but we must live in obedience to his will, and show that it is not for nought that God hath chosen us to himself. Let us understand what is said in the text; that if there be wicked men mixed among the good, we may not be troubled beyond measure. We see some so nice, that if they can spy any fault in the church, or if the reformation is not so perfect, or such as might be wished for, they will cry out, how now! is this the church of God? and will separate themselves from it; thinking that they defile themselves, if they belong to a company that cannot wholly correct the faults of their own members.
We ought indeed to be earnest and zealous, and endeavour to put away stumbling-blocks: if we see evil in the church, it must be purged out; it must be cut off speedily, and not suffered to grow. We must all earnestly desire the temple of God to remain pure and clean: yet, notwithstanding, we must suffer many things to remain, which cannot be taken away; when we cannot remedy them, we must mourn. However the world may go, we ought not to estrange ourselves from the church of God, under the pretence that all men walk not as they ought. And why so? In a great house, if a man go into the kitchen, and see vessels that are worth nothing, or of which there is but little account made, he would not be angry; for they are appointed for the use of the kitchen, and thus serve for the cleanliness of the house. If a man should be so peevish as to forsake all, and say, I will never come into this house again, because I see vessels here that serve to no purpose, except to
gather up the filth of the kitchen, would he not be ignorant? On the contrary, he may see that pains are taken to serve him the better.
Therefore, when we see such vessels in the church of God, let us not be grieved, and take occasion thereby to withdraw ourselves from it, but let us still go on, and persevere. St. Paul meant to show us here, that although the wicked endeavour to bring the name of God into reproach and dishonour, they cease not to serve his glory. And how? God turneth their wickedness into goodness. When we look at the wicked, we think they were made to dishonour God, to destroy the reputation of his majesty, and abolish his justice; to turn all things upside down, that the world may have no more knowledge of him. This is what they aim at, and the devil pusheth them forward; but they cease not to be vessels: that is to say, God will find means to use them in such a manner, that he will be glorified by them. Not that this excuseth them, nor that they may cloak themselves with such a mantle, as though they served him, for this was not their mind or intention.
Let us submit ourselves to the providence of God; for if we be angry and peevish, and say all things are out of order, we shall not be excused. Let us be fully resolved, that in despite of satan, God will be glorified. Moreover, let us learn to practice this doctrine; namely, when we see nothing but blemishes among us, and that stumbling-blocks are not removed as they ought to be; when there is not so much honesty as is requisite, and men shut their eyes for fear of seeing the light; when they dissemble, and when there is not rigour and severity enough used to keep them in order, let us mourn, and, if possible, correct such irregularities.
We must not think because we see these disorders in the church of God, that it is utterly destroyed; that our Lord Jesus Christ is able to do no more; but rather consider that although the wicked disfigure the beauty of the church, although they defile and pollute it, yet notwithstanding, God will be
glorified: after they shall have troubled the church long enough, God will bring them to their end, and show himself to be their judge. Therefore let us be patient, knowing that we have a wonder working God; who worketh by such means, that he causeth even the devil and wicked men to praise him. It is true that the devil will always show himself as much as possible a deadly enemy to God's glory, and will endeavour by all means in his power to tread it under foot; but after all, God turneth his wickedness into good. So fareth it with the wicked, who go about to bring all things into disorder, and to take the kingdom of God from among us, and raze out the remembrance of his name. But when they have done all they can, they still remain vessels.
St. Paul treats upon this subject more extensively in the ninth chapter to the Romans, where he plainly showeth that the reprobates and castaways, not only those who make profession of Christianity, but they that are open enemies to the gospel, are God's instruments and vessels, whereby he causeth his glory to appear; although their intention is entirely different. He speaketh as much of those who denied God, and made no pretensions to be of his household, as of hypocrites, who made for a season some show. For example, there is a wicked man that seeketh to mix heaven and earth together, as it were; satan hath employed him this way and that, and it is thought for a time that he will do great wonders; but God showeth that the matter is in his hand, that he hath him bridled, and in subjection, and that he is his instrument.
It is true that the wicked are not led by the spirit of God to do evil; it would be blasphemy to say so; for the spirit of God leadeth us to justice and righteousness. Although the devil entice men into wickedness, yet notwithstanding, God ruleth over all; yea, and in such a manner that he applieth their wickedness to his service. Therefore, seeing it is so, let us learn to be patient. When there are stumbling-blocks in the church, we must not nurse the evil, (as I have previously shown,) but every one ought to be
active, and endeavour as much as possible to cleanse the church from all manner of filth.
After we have done all in our power, if we are unable to make it better, let us wait patiently, while God useth the evil, and turneth it to a good end. Therefore, let us understand what is here taught us; namely, that the wicked are vessels; that is, they shall be constrained to serve God. They are not inclined to do good, but God can draw them by force, and dispose of them according to the counsel of his own will; which surpasseth our understanding. They serve in his house, not to honour; and yet the name of God ceaseth not to be glorified: it doth in no wise lessen his justice, wisdom, virtue, and goodness. Thus God keepeth all things in order, although the wicked are mixed among the righteous.
If a man therefore purge himself from these, he shall be a vessel unto honour. This is the second part of that which we have before noticed. When we see that the church of God is not so well reformed as might be wished, we are apt to think all is lost, and that God ruleth no more in the world. But St. Paul instructeth us not to be disconcerted, but wait patiently till it please God to turn the malice of the wicked to his own glory. If we be constant, and not shaken by the confusion in the world, the end will always be good. When we are among the wicked, we must not join with them in their wickedness, but separate ourselves from them. St. Paul exhorteth us to cleanse ourselves from those of whom he spake, and dedicate ourselves to God. It is a hard matter for a man to walk through mire and dirt without defiling himself; or to go into a foul and filthy place, and return without stain or spot upon him.
Therefore we must take heed, and be careful when we are conversant with those who contemn God. When we are among lewd men and hypocrites, we must be circumspect in our conversation: for is more easy than to become inwrapped in the pollutions of the world, and by them infected: for this
reason St. Paul saith, let us beware. This admonition was not given for one time only, but it must be observed to the end of the world. Let us learn then, that although there ought to be some policy in the church to correct faults, to keep people in the fear of God, and induce them to live an honest life, yet we shall see many things that are hurtful, which will turn us out of the right way, unless we are watchful.
We may be joined with the wicked until we depart out of the world, but let us endeavour to cleanse ourselves from their filthiness; let us pray to God, that he would turn us from their pollutions, and purify us by his holy spirit; that his righteousness may always reign in our hearts. Thus, we see the meaning of St.
Paul, that we should cleanse ourselves from those of whom he spake: as if he had said, although we are conversant with the wicked, who would wish to lead us into their company, and have us partake of their wickedness, yet we cannot excuse ourselves if we become like them; for God did not sanctify us in vain, when it pleased him to choose us to himself.
St. Paul saith, we must cleanse ourselves: not that we are able to do it of ourselves, but because God will have us attend to his service. From the reading of this sentence, some have concluded that we can cause God to choose and predestinate us; but this is overthrowing the groundwork of our faith. It is gross beastliness to say, we must separate ourselves from the wicked if we will have God to choose us. For it is as much as if we should say, before we were born, before the world was made, it was necessary for us to prepare ourselves, that we might be worthy of God's adoption. This doctrine is so foolish, that it does not deserve particular notice. For he chose us before the foundation of the world was laid; he respected no deserts of ours whatever.
Again, there are others that would establish a free will; saying, we are commanded to cleanse ourselves, and therefore it must depend upon our
own industry. But these men show themselves ignorant; and that they are not well informed in the holy scripture. For when God showeth us what our duty is, he doth not say that it is in our power, or that we are able to do it: but he exhorteth us to do that which is good; and worketh in us, because we are not able to perform it of ourselves. Therefore let us learn in this way to cleanse ourselves, that we may not be like the wicked.
God saith, Ezekiel xxxvi. 25. "Then will I sprinkle clean water upon you;" that is, the Holy Ghost. We are commanded to cleanse ourselves, but God showeth that this belongeth to him, and that it proceedeth from the pure grace of his holy spirit. Why then doth St. Paul use this language? Our nature moveth nothing at all; it is the Lord that worketh all the good that is in us; he giveth us the will, and also the strength and affection, that we may fight against wickedness: thus yielding and giving to us that which belongeth to himself. He worketh in us in such a manner, that it seemeth we do it ourselves.
The believer taketh great pains, and laboureth to purge himself from the filth of the world, that he may not be infected with the corruptions of the wicked. In this we fight manfully; but it is God that driveth us to it; it is he that giveth us virtue: in short, he giveth us the will, and enableth us to execute it, (as St. Paul saith,) all of his free goodness. That we may not be idle, we are thus exhorted in this place; and such exhortations are not needless. Having made some observations upon the words purging or cleansing ourselves, we shall notice the following clause of the same verse; namely; he shall be a vessel unto honour, sanctified, and meet for the master's use, and prepared unto every good work.
When he speaketh of vessels of honour, he showeth that it is not enough to have a place in the church of God, and bear the name of Christians, but we must be separated from sin and uncleanness. It is true that all those who are baptized, all who are partakers of the supper of our Lord Jesus Christ, and
joined with the faithful, are already separate from unbelievers: no man will say that they are Turks or Heathens. Yet notwithstanding, something more than this is necessary; we must not have the outward mark only, and boast of our baptism and profession to serve God, but our life must witness that we are indeed his children; that when we are governed by his holy spirit, it may be a witness to certify us of our adoption.
This is the meaning of St. Paul, when he saith, we must be vessels, unto honour. And why so? It may be, although we are in the church of God, yea, and of those that are most forward, that in the end we shall be cast aside as a broken vessel, or forsaken as a vessel of wood, that serveth to no purpose: such is the end of hypocrites, who vaunt and boast that they are of the number and company of the children of God. They may indeed be vessels, and God may use them, but they are to dishonour; for he will bring them into confusion. Therefore let us take heed, and see that we are vessels unto honour; not to have an outward or temporal mark only, that we may be taken for the children of God, but that we may be chosen for his everlasting inheritance; and by this means draw near to him. We must not only be vessels in the house, but of the temple; to serve to make holy sacrifices and oblations, that we may thereby serve and honour God. When God maketh the malice of men serve his glory, (as it is said of Pharaoh,) it is like drawing fire out of water: it is so great a work that it is difficult to comprehend it.
We glorify God when we give ourselves wholly to his service, and seek nothing but the honour and glory of his name: and this is done when we act as true children, and labour both in body and soul to apply ourselves to his use. He not only saith that we are vessels of his temple, but that we are the priests that bear them. Thus God useth us as vessels of honour, dedicating both body and soul to his service: yea, he maketh us vessels to be applied to whatever shall serve for his holiness, that he may reign among us. Therefore we must take so much the more pains to sanctify ourselves; as
it is said, Isa. lii. 11. "Be ye clean, that bear the vessels of the Lord." Again, we know how God hath commanded that the vessels should be kept clean and pure, and that no unclean thing should be put therein.
Therefore, seeing we are the vessels of the temple, the bearers and keepers of them, let us beware and dedicate ourselves to the use of God, which is honourable. Seeing we are his temples, each one of us, and all together, let us be careful to keep ourselves in all pureness. Seeing God doth us this honour to receive us as vessels of his temple, and dwelleth in us by his holy spirit, must we not be purged from all filthiness? God will not dwell in a filthy place, his house must be pure and holy: what soever cometh near him must be sanctified. We cannot be fit to serve God, unless we be vessels of honour; that is, given to all good works.
If we would serve God as he requireth, we must give ourselves to good works: that is, we must seek nothing but to obey his will, and answer his holy calling. Then we shall not only be instruments in his hand, but we shall be vessels of honour, governed by his holy spirit. Thus we shall close our remarks upon this text.
To make a short conclusion, let us learn not to disorder ourselves; though the devil cast many troubles in our way, though storms and tempests arise, though there be not so much regularity in the church as could be wished, yet let us still keep on our way, and not think that this lesseneth the majesty of God: for in a great house there must needs be vessels of wood and of earth. God will prove our affection; let us therefore be watchful, and think not to be excused, if we join the wicked in their pollutions. When the wicked rejoice and endeavour to mar our comfort, let us withdraw from them: when sin reigneth, and everyone is endeavouring to draw his companion into destruction with him, let us run to our God, praying him to keep us under the governance of his holy spirit; and thus frame ourselves to the pureness spoken of by St. Paul.
Seeing we are insufficient for these things, that besides our weakness, there is nothing but corruption in us, let us pray God to send us his pure waters, spoken of in Ezekiel xxxvi. 25. that we may be cleansed from all our filthiness, and made fit subjects for his service. Then we shall desire to live in obedience to the will of God; yea, and that frankly, not by restraint and force. When God is glorified by the works of the wicked, (as he saith he hath kept them for his glory,) we must know that it is not their intention to worship him: but by a wonderful providence, he draweth good out of evil: even as he turned darkness into light when he made the world.